rr 



LIBRARY OF CONGRESS. 

-- iop^ri^ ;|n, 



UNITED ^FATES OF AMERICA. 



if 



LECTURES 



THE 



Risf OF THE mm cHuecti 



ITS 



RESULTS IN EUROPE, AND ITS DESIGNS UPON 
aPHE INSTITUTIONS OF AMERICA. 

BY THE 



7 



Rev. J B. HELW^IG, A. M., 

President of Wittenberg College. Springfield, 0. 



WITH AN INTRODUCTION 

BY THE 

HON. W^M, LAWRENCE, LL. D., 

OF OHIO. 



DAYTON, OHIO : 

UNITED BRETHREN PUBLISHING HOUSE, 
1876. 




The Library 
OF Congress 

WASHINGTON 









Entered according to Act of Congress, in the year 1876, 

BY REV. W. J. SHUEY, 

In the office of the Librarian of Congress at Washington, D. C. 



PREFACE. 



The author of this "book cherishes no ill-will to 
any individual member of the Eoman Catholic 
Church, but a spirit of steady opposition, from a 
sense of duty, to the system of Eomanism. Let 
the reader keep this distinction in his mind. 
The old and the young, but especially the latter, 
as they will take part in the coming conflict 
with the papacy in this land of Protestantism 
and civil and religious freedom, need to be in- 
formed of the past history and of the present 
designs of the Eoman Catholic Church. 

In the preparation of the lectures which com- 
prise the subject-matter of this book, I have 
derived valuable aid from Dr. Mosheim's Eccle- 
siastical History, Lectures on Eomanism, by Dr. 
Cumming, debate on Eomanism between Alexan- 



IV PREFACE. 

der Campbell and Bishop Piircell, Kirwan's let 
ters to Archbishop Hughes, and the comprehen- 
sive and valuable work entitled, " Eomanism as 
it is," by the Eev. Dr. Barnum of Connecticut. 

Upon this work, believed to be a necessity of 
the times, I "invoke the considerate judgment 
of mankind and the gracious favor of Almighty 
God." J. B. H. 



CONTENTS 



PAGE. 
PBEFACB ^ 3 

Introduction 9 

CHAPTER I. 

Christ the divine and onlj true head of the church upon the 
earth— Early corruption of the church— Foundation for Ro- 
manism — Claims of Romanism to apostolic succession — Not 
an apostolical, but an apostate church — Constantine the 
Great— Union of church and state 51 

CHAPTER II. 

Paganism and Romanism compared — Apocryphal New Testa- 
ment received by Romanists— Why rejected by Protestants... 70 

CHAPTER III. 4 

When false doctrines were incorporated into the church of 
Rome— The first attempt at the reformation of the church — 
Decrees of Pope Gregory VII.— The allegiance of the Ro- 
manist to civil government— The apostolical tree 82 

CHAPTER IV. 

Diversity of opinion in regard to the location of the papal in- 
fallibility—Conflicts of popes and councils on the subject- 
No infallibility of moral character on the part of many of 
those who have set up the claim to it— Blasphemous decla- 
ration of a Romish layman in regard to it— Pope Pius IX.— 
No respect for him where he has been the longest and best 
known— Dr. Doellinger*s charge in regard to the corruption 
of text-books on the doctrine of infallibility— Logic applied 
to the doctrine... ....^ 07 



Vi CONTENTS. 

CHAPTER V. 

PAGE. 

Growing corruption of the Romisb church, with continued 
conflicts between those in authority— The reformers of the 
sixteenth century: Luther, Melancthon, and Zwingli— Why 
the efforts of these reformers were successful where others 
had failed— Not the vices alone of the church, but the doc- 
trines also assailed by the reformers— All true reformation 
must reach and change the heart— The indulgences— The 
theses-* 'All-saints' day''— *' All-souls' day." 109 

CHAPTER VI. 

As the resultant of error, there must eventually come either 
revolution, reformation, or ruin — Truth alone gives an en- 
during peace— Every plant which God hath not planted 
shall be plucked up— Reformers must come 129 

CHAPTER VII. 

Duty of watchfulness enjoined— Romanism and civil freedom 
— ^An aspect in which this government is favorable to Ro- 
manism^ The Chinaman— The Mormon— Nations become 
enlightened and free only as they sever themselves from the 
church of Rome— Bishop's oath to persecute and wage war 
upon Protestants 150 

CHAPTER VIII. 

Romanism repudiated where it is best known— The greater 
danger to the civil and religious institutions from the de- 
cline of the Romish church in Europe — Means employed for 
its establishment in this country — Progress of the church in 
this country— How soon will this country become Roman 
Catholic ?— Map of our great West in Rome— Balance of 
power—No religious liberty when Romanists once obtain 
the rule— A political church— New York City government— 
Dr. Cumming and the pope 175 

CHAPTER IX. 

Folly of encouraging Romanism in this country— The pope, 
where he is better known than he is here, expelled from Ita- 
ly in 184S- Napoleon's soldiers, and Graribaldi's march upon 
Rome— Victor Emanuel's election, and the pope's over- 
whelming defeat— The pope's titles— * 'Distance lends en- 
ohaatiaent to the yiew"—Sentiiaents hostile to public free* 



OOJJJTENTS. Vll 



PAGE. 

dom — Gladstone on the papal decrees — Dr. Manning 
speaMng for the pope— The Roman Catholic system in a 
etate of dissolution ; but it will die hard— The mystery, 
Babylon is falling— The blood of the saints will be avenged 
^**The Lord God omnipotent reigneth.*' 204 

CHAPTER X. 

Brownson's admission of the necessity for the reformation of 
the Roman Catholic Church — Indulgences and indulgence 
auctioneers— Price of indulgences— Robbery of John Tetzel 
— What is meant by an indulgence — Purgatory — Missionary 
meeting in one of the towns of Ohio— Ignorance and thrift- 
lessness of Roman Catholic countries in comparison to 
those which are Protestant 223 

CHAPTER XI. 

Our free-school system— Hostility of Romanism to it— Objec- 
tion to the reading of the Bible in the schools only a pre- 
tense on the part of Romanists— Our free schools declared 
atheistic and godless— Moral and religious subjects in our 
school-readers— Extreme folly and inexcusable guilt of 
^Protestant parents who patronize Romish schools— Such 
become the destroyers of their own children— What a priest 
says concerning Protestants 260 

CHAPTER XII. 

There has always been a true church in the earth— Where was 
it in the centuries of corruption, preceding the Reforma- 
tion?— Doctrines held by tho&e who never bowed the knee 
to the Romish Baal— The plea of majorities by the Roman- 
ist—Progress of true Christianity since the Reformation— 
What entitles a church to the name of "the true church?*'.. 316 

Concluding Reflections— The duties of citizens and of the 
state 349 



" If the people of the land take a man of their 
coasts, and set him for their watchman : if when he 
seeth the sword come upon the land, he blow the 
trumpet, and warn the people; then whosoever 
heareth the sound of the trumpet, and taketh 
not warning; if the sword come, and take him 
away, his blood shall be upon his own head. 
He heard the sound of the trumpet, and took not 
warning; his blood shall ^be upon him. But he 
that taketh warning shall deliver his soul. But 
if the watchman see the sword come, and blow 
not the trumpet, and the people be not warned ; if 
the sword come, and take any person from among 
them, he is taken away in his iniquity; but his 
blood will I require at the watchman's hand." 
Ezekiel xxxiii. 2-6. 



INTRODUCTION. 



The following lectures have been preparea by 
the author thereof in the hope that they may be 
found useful to the public. He has given to the 
subjects therein discussed profound study, and 
patient, thorough, and careful investigation. His 
lectures are replete with erudition, and are alike 
able and eloquent. 

The recent discussions in Prussia, Great Britain, 
the United States of America, and other nations, 
on the relations of the Eoman Catholic Church 
to the respective governments and people of 
these countries, seem to render the publication 
of this volume appropriate. 

In all past time among enlightened men the 
three great inquiries constantly claiming atten- 
tion have been : What is truth? What is duty? 
What is interest? And as circumstances are 
continually changing, these inquiries must for- 
ever continue to engage the attention of all in- 
quiring minds. They are so comprehensive in 
their character as to include all subjects — materi- 



^ INTRODUCTION 

al, scientiiic, moral, an<J religious. The full dis- 
cussion of these would include and exhaust all 
learning, all logic. 

The following lectures were designed by their 
author to elicit the truth as a means of 
pointing out the duty, and with it the true interest, 
of the people of this country on a particular moral 
and religious subject, or subjects, — the doctrines 
and purposes of the Eoman Catholic Church, and 
the danger they threaten to true Christianity and 
to civil and religious liberty. 

Our duties in relation to these, as to many 
other subjects, are threefold: To God, to our- 
selves, and to our neighbors. This classification 
of duties rests on " the great commandment," 
and on "the second" which is "like unto it." 
Matthew xxii. 37; Mark xii. 30; Luke x. 27. 
It is sanctioned and sanctified by reason] which 
is a part of that unwritten law to be found in the 
human intellect, and which may be read when 
we " look through nature up to nature's God." 

One purpose of the author of this work is to 
show that some of the dogmas announced, and 
principles taught, by the Eoman Catholic Church 
are not those of the Christian religion, and that 
hence it is a duty to God to use all appropriate 
moral and persuasive means to expose their ei 
rors. 



INTRODUCTION. XI 

It is equally a duty to ourselves to ascertain the 
truth upon these, as upon all moral and religious 
subjects J by employing the means within our 
reach, and by exercising the faculties which God 
has given us. A knowledge of the truth is es- 
sential to the proper discharge of moral and re- 
ligious duties, just as a knowledge of true science 
is requisite to make a correct application of its 
principles. But duty does not stop here. "Sin 
brought death into the world, and all its woe." 

The first man born into the world seemed to 
regard himself under no obligation to care for 
his neighbor. As a consequence, he committed 
the highest crime that brother could commit 
against brother. He betrayed the sentiment, 
the feeling, that led to his crime when he put the 
inquiry, "Am I my brother's keeper? 

Because of the error of his sentiment, and the 
execution of the purpose to which it led, he was 
"cursed from the earth " and became " a fugitive 
and a vagabond." Genesis iv. 

The command "go ye into all the world and 
preach the gospel to every creature" necessarily 
implies that there is a duty to know the truth, 
and then teach it for the benefit of all mankind. 
Every dispensation of religion, and every great 
instructor in morals, has taught that every ra- 
tional being is under a moral obligation to love 



Xil INTRODUCTION. 

his neighbor, and to manifest this by bis works 
so far as he may by all moral and persuasive 
means. Christ cursed the barren fig-tree and it 
withered. 

But the inquiry my arise, Who is my ^^neigh- 
borf^^ This is a generic and comprehensive 
term, and includes our fellow-men as individuals, 
as members of society, of the church, and of the 
state or nation. 

The author of the following lectures submits 
them to the public, in the hope that they may be 
of some utility in pointing out truths of fact and 
of principle which may aid a proper discharge 
of duty to our fellow-men in the several condi- 
tions or relations indicated. The language and 
sentiments of the lectures are his alone, and he 
only is responsible for them. 

There are, perhaps, but few to deny that we all 
have moral and religious duties to discharge to 
our neighbors as individuals, and as members 
of society, socially considered. But there is a 
vague impression somewhat prevalent that Chris- 
tians have no imperative duties to perform as cit- 
izens of the state or nation. There are duties of 
this character, and they can no more be omitted 
or imperfectly or improperly performed for want of 
correct knowledge, when this is attainable by the 



INTRODUCTION. Xlll 

e^xercise of proper care and diligence, than any 
other duty to our neighbors. 

The following lectures were prepared as a 
means of enabling the reader to arrive at correct 
conclusions in relation to this class of duties. In 
this connection it may be useful to present an ex- 
tract from a volume, which I now have in prep- 
aration, entitled " The Lawof Eeligious Societies,'' 
a portion of which has already been published in 
the Philadelphia American Law Begister for April, 
June, and September, 1873, and February, 1874. 
It is therein said : 

"We live in a republic. Subject to the limi- 
tations imposed by the national and state consti- 
tutions, and in the mode therein prescribed, the 
people of the United States who exercise the 
right of suffrage may be regarded as the source 
of all political power. If government is not ad- 
ministered honestly or well it must of necessity 
result in wrong or injury, and generally both to 
some or all the people. If these evils exist they 
may most frequently be traced to the source of 
political power; that is, they will generally be 
found to grow out of the omission of some or 
many good citizens to participate in the nomina- 
tion or election of candidates to office, or from 
a failure to sufficiently study the wants of the 
people, and the measures of government neces- 



XIV INTRODUCTION. 

sary to secure them. Where these are rightly 
understood the public interests will be properly 
taken care of if the citizens faithfully exercise 
the rights secured to them by the constitutions 
and laws. A long continued neglect of large 
bodies of citizens to know the public interests 
and exercise the rights of citizenship must resul 
in evil and terminate in the overthrow of repub- 
lican government.'' 

This is the lesson of history/ the testimony of 
statesmen, the conclusion of reason and philos- 
ophy. 

In tne very nature of things it is evident that 
a proletariat could not secure the well-being of 
^ people or be permanent as a republic. Like 
Spain, Mexico, and the so-called republics of 
South Amrica, it would degenerate into military 
despotism. 

(1) Mayhew on popular education, Chapter IX. See opinions col- 
lected in annual report of department of education at Washing- 
ton for 1867-8, p 58, etc. 

In an article in the New York International Review for Septem- 
ber, 1875, p. 636, it is said: *'In the matter of education the 
United States has much to learn ; much either to create or to 
borrow, before it can rank with the leading countries of Europe, 
One of the most important elements of any school system— com- 
pulsory education — is just beginning its career with us. It has 
been adopted in but half a dozen states ; in the others public 
opinion has not been lifted to the necessary level. Yet this feat- 
ure has been the pride of the Prussian schools for more than a 
century, and is found in many other continental countries.'* 

See report on education in Vol- VI of reports of the United 
States Commissioner to the Paris exposition in 1867. 

There is a volume, published in Boston in 1872, entitled, ''Pub- 
lic School Education,'* by Michael MuUer, C. S. S. R., priest of 
"The congregation of the Most Holy Redeemer," against all 
schools except those in which the Roman Catholic religion is 
taught. See "The RepubUc'* [Washington D. C. monthly] for 
0ctober,1875, p. 219. 



INTRODUCTION. XV 

The first and highest duty of a citizen, as such, 
is to study and understand the measures essential 
to the public welfare, and the dangers which may 
imperil it. This duty results from the command to 
love our neighbor. It is explicitly taught in the 
Christian dispensation. ^ It is a dictate of reason 
and an impulse of patriotism. 

The logical result of all this is that it is equally 
the duty of every citizen to exert all the influ- 
ence in his power to make his knowledge effectual. 
He who omits to do good, or fails to avert evil, 
may inflict as much injury on society as he who 
commits a positive wrong. There are of course lim- 
itations, imposed by reason and religion and by the 
theory and structure of our government, on the 
right of citizens to interfere with the opinions and 
practices of others. So there are like limitations 
on the power of government itself. There are 
correlative limitations on the rights of citizens to 
interfere with the rightful exercise of the powers 
of government. And the government is clothed 
with the powers essential to its own preservation 

(2) The Apostle Peter, in treating of government and the duties 
of citizens, says: '* Submit yourselves to every ordinance of 
man for the Lord's sake ; . . unto governors, as unto them that 
are sent by him for the punishment of evil doers, and for the 
praise of them that do well. For so is the will of Grod, that with 
well-doing ye may put to silence the ignorance of foolish men. . . 
Love the brotherhood.'* I. Peter ii. 13-17. And see Romans 
XIII. and Clarke's commentary thereon. The same lesson is taught 
by divine authority at an earlier date. * ' Thou shalt provide out of 
all the people able men, such as fear Grod, , . to be rulers." Exodus 
xvni. 21- **Take you wise men, and understanding, . . and I 
will make them rulers over you." Deut i. 13. 



XVI INTRODUCTION. 

and the protection of all citizens in the enjoy- 
ment of true and rational religious liberty. It is 
not possible always to detine the boundaries or 
limits of the respective rights, powers, and duties 
of government and people, and especially in re- 
lation to the exercise of duties or practices which 
rest on conscience or religious faith. A full dis- 
cussion of all these is beyond the purpose of this 
work; indeed it is impossible to anticipate the 
conflicts that may arise. The solution of these 
must be left to the times and exigencies out of 
which they may arise. 

But there are some general principles which 
may be stated. It has been so often said that 
"there is no established religion" and "no union 
of church and state " in this country, and that 
"religious liberty and the rights of conscience" 
are here protected, that it is sometimes supposed 
that there is no constitutional authority to inter- 
fere with any purpose or practice entertained or 
executed in the name of conscience or religion, how- 
ever destructive to government or public interest, 
and that there is not and can not be any danger 
to our political institutions from any such purposes 
or practices, or from ecclesiastical power. Very 
many people, indeed, believe that by constitu 
tional provisions we are so fully protected against 
all such dangers that a discussion of any of them 



INTRODUCTION. XVll 

is SO unnecessary as to savor of bigotry and per- 
secution. 

This is by no means correct. It is irrational to 
suppose that we can entirely escape all conflicts 
of opinion resulting in struggles which have con- 
vulsed nations through all time. In the United 
States there are two distinct, and in some respects 
independent systems of government The con- 
stitution of the United States organized a su- 
preme or national government over the people of 
all the states, the territories, and the entire na. 
tional domain. This government has its legisla- 
tive, executive, and judicial officers exercising the 
powers confided to them by the constitution, and 
the laws made in pursuance thereof This supreme 
government is limited in its powers over organized 
states, but over the territories and the public do- 
main outside of the states, it is in many but not 
all respects absolute.^ 

(3) It has been urged frequently that, as to them, congress is om- 
nipotent in all respects, and that none of the restraints of the consti- 
tution apply there. See App'x Cong. Globe, vol. 20, pages 270, 273, 
274 ; 2 Benton's Thirty Years' View, 729, 731 ; 2 Stat., 245, sec. 2. 

In 1 Peters Reports, 511, it was said that "in legislating for 
them (the territories) congress excercises the combined powers of 
the general and of a state government.*' 

Judge Curtis in the Dred-Scott case said : '* The subject-matter 
is the territory of the United States out of the limits of every state, 
and consequently under the exclusive power of the people of the 
United States (that is, of congress*). Their will respecting it, 
manifested in the constitution, can be subject to no restriction.*' * * 
19 Howard R., 611. 

In United States v. Gratiot, (14 Peters, 52,) the power of congress 
was said to be '* without limitation." (See U, S, v. Rogers^ 4 
Howard, 667 ; 19 Howard, 393.) 

Story says the power is *' clear, exclusive, and universal, and 
their legislation is subject to no contLol, but is absolute and un- 



XVlll INTRODUCTION. 

The constitution of this national government 
contains two provisions on the subject of religion, 
besides that which requires that senators and rep- 
resentatives in congress, and members of the 
state legislatures, and all executive and judicial 
offices of the United States and of the several states 
shall be bound by oath or affirmation to support 
the constitution, if this may be regarded as hav- 
ving a religious significance."^ By one of these 
provisions it is declared that "no religious test 
shall ever be required as a qualification to any 
office or public trust under the United States." 

A glance at English history will explain the 
purpose of this. In England there was and is an 
" established church." Paley says : " The notion 
of a religious establishment comprehends three 
things : a clergy, or an order of men secluded 
from other prefessions to attend upon the offices 
of religion ; a legal provision for the maintenance of 
the clergy ; and the confining of that provision 
to the teachers of a particular sect of Christian - 



limited, unless so far as it is affected by stipulations in the ces- 
sions, or by the ordinance of 1787.'' (2 Const., g 1S28, 2d ed.) 

Kent says of the territories : '* Congress has assumed to exer- 
cise over them supreme powers of sovereignty ; exclusive and un- 
limited power of legislation is given to congress by the constitu- 
tion :ind sanctioned by judicial decision.'' (1, Kent, 3S3; Rawle 
on Const., c. 27, p. 237.) 

As to the supreme and national character of the government of 
the United States see an article in * 'The Republic" monthly mag- 
azine [Washington] October, 1875, by Wm. Lawrence. 

(4) Const., art. VI. sec. 3; Story on Const., sec, 1843; Paschal 
Aunatated Const., p. 250, sec. 242; McCulloch v. Maryland, 4 
Wheat.. 416. 



INUROD UCTIO N. XIX 

ity."^ And he declares that "if any one of these 
three things be wanting . . there exists no na- 
tional religion or established church according to 
the sense which these terms are usually made to 
convey." 

In England, from which country we derived 
most of our constitution, there was much legisla- 
tion from time to time in relation to religion and 
the church established by law. A learned author 
says : 

" In order the better to secure the established church against 
perils from non- conformists of all denominations, infidels, 
Turks, Jews, heretics, papists, and sectaries, there are, how- 
ever, two bulwarks erected, called the corporation and test- 
acts. By the former of which no person can be legally 
elected to any office relating to the government of any city 
or corporation, unless within a twelve-month before he has 
received the sacrament of the Lord's supper, according to 
*.he rites of the Church of England; and he is also enjoined 
:o take the oaths of allegiance and supremacy at the same 
time he takes the oath of office ; or in default of either of 
'hese requisites, such election shall be void. The other 
x;alled the iest-acty directs all officers, civil and military, to 
lake the oaths, and make the declaration against transub- 
stantiation in any of the king's courts at Westminster, or at 
*;he quarter-sessions, within six calendar months after their 
admission; and also within the same time to receive the sac- 

(5) Paley's Moral Philosophy, book 2, p. 174. In some countries 
provision is made by law for the support of the ministers of all 
Christian^ sects regularly organized. Paley may not be literally 
accurate in his definition. The Mahometan or any other religion 
might be an established religion. 



XX INTRODUCTION. 

rament of the Lord's supper, according to the usfjge of the 
Church of England, in some public church immediately after 
divine -service and sermon; and to deliver into court a cer- 
tificate thereof signed by the minister and church v/arden; 
and also to prove the same by two credible witnesses, upon 
fche forfeiture of ;£"5oo, and disability to hold the said office."6 

This and all similar legislation is prohibited by 
our constitution so far as the national government 
is concerned. The result is, as observed by Mr^ 
Justice Story, that — 

" The Catholic and the Protestant, the Calvinist and the 
Arminian, the Jew and the infidel may sit down at the com- 
mon table of the national councils, without any inquisition 
into their faith or mode of worship. "7 

In other words, for all purposes of holding any 
office of public trust, no distinction can be made 
by law on account of any form of religious faith 
or practice. Voters and those having authority 
to appoint to office have a power of selection 
which has generally been wisely exercised in the 
sjpirit of the constitution. But if the advocates 
of any particular religious faith, or those deny- 
ing all religion, should by reason of their par- 
ticular views demand legislation, even in secular 
affairs, injurious to the public interests, or danger- 
ous to public liberty, there is a power reserved to 

(6) See Montesquiu ; 4 Blackst. 44, 63, 57 ; 1 Story, Const. , sec. 
184-754; 2 Story, sec. 1819; 2 Kent, Com. Lect.,24, 34. 35; Rawle 
on Const., ch. 10, p. 121 ; Paschal, Const.. 251-2&4. 

(7) 2 Story, Const., sec. 1879 



INTRODUCTION. XXl 

voters, or those in office representing them, to 
defeat such legislation. How important then is 
it that voters should be fully advised as to all 
that pertains to the public welfare, that they may 
judiciously exercise toleration and judgment at 
the same time ! 

By another provision of the constitution, the 
first article of amendments, it is declared that : 

" Congress shall make no law respecting an establishment 
of religion, or prohibiting the free exercise thereof." 

This is to be read and construed in view of the 
legislation in England and other countries for the 
establishment or support of religion. It prohibits 
any law which would create any one of the three 
elements declared by Paley to constitute a part of a 
religious establishment. No law can create an order 
of clergy ; no law can provide the means of sup- 
port for such order as a part of a religious estab- 
lishment, or for the general instruction of the 
people in religion ; no law can establish a religious 
faith. 

The history of England and her colonies and 
of other nations was fresh in the minds of those 
who ordained this amendment of the constitution. 
[n England there was an established religion, and 
revenues were raised for its support. Men who 
iid not subscribe to its tenets were nevertheless 
'^axed to support its ministrations. This was be- 



XXll INTRODUCTION. 

lieved to be unjust, and the constitution has for- 
ever prohibited all this as any part of our national 
system. 

But the constitution goes further and declares 
that ''congress shall make no law . . prohibiting 
the free exercise " of religion. It proclaims the 
doctrine of toleration, by prohibiting any legisla- 
tion that would deny or abridge the privilege of 
freely exercising any religion^ or any class of re- 
ligious sentiment. 

(8) Judge Paschal says: "The real object of the amendment 
was not to countenance, much less to advance, Mahometanism, or 
Judaism, or infidelity, by prostrating Christianity; but to ex 
elude all rivalry among Christian sects, and to prevent anj 
national ecclesiastical establishment which would gire to a hier- 
archy the exclusive patronage of the national government. *' 

Art. 1, Amendments; Pasch. An. Const- n. 245 ; 4 Wallace 398: 

1 Kent 633 (11 ed., pt 4, Lect. 24) ; Story's Const, 'i'i 1870-9. Tht 
object of this was to prevent any national ecclesiastical establish- 
ment. In England the Establishment, or Established Church, 
was recognized and supported by the state, Story's Const , ^ 1877 ; 

2 Lloyd's Debates 195-197. For a discussion of the subject, see 2 
Kent's Com. (11 ed.) Lect. 24, pp. 36-32 ; notes 1, ^t, 6. c, d ; Kawle's 
Const., ch. 10. pp. 121, 122; Montesq. Spirit of Laws, B. 24, ch. 
3,5 ITuck. Black. Com. App. 296; 2 Id. note G, pp. 10, 11; 4 
Black. Com. 41-59 ; Lord King's Life of Locke 373 ; Jefferson Notes 
on Virginia 264-^70 ; Story's Const , §g 1870, 1879 ; People v. Buggies, 
8 Johns 160; Vidal y, Girard's Executors, 2 Row, 127, 

Opinions of early statesmen as to an established religion : 1 
Madison's Writings 13, 111, 116, 130, 140. 144, 148, 154, 159, 161, 163, 
169, 175, 208, 214, 274 ; 3 Id. 179. 204. 242. 276, 307, 526, 543, 605 ; 4 Id. 
342, 430. 478; 3 Works of John Adams 449-487; 4 Id. 367: 6 Id. 517; 
7 Id. 173; 10 Id. 45, 56, 67, 82, 186, 188, 229, 235, 254; 1 Jefferson's 
Works 38, 39, 45, 174; 5 Jefferson 237; 8 Id. 113-137. 

See Robertson's Hist. Charles V., ch. 5, pp. 5i, 141, 315; Linden- 
mxdler v. People, 21 How. Pr. R. 156; People y. Ruggles, B Johns 291. 

For the discussion of the policy of a church establishment, see 
Buck's Theological Dictionary, title '* Establisnments," where 
it is said: "Should the reader be desirous of prosecuting the 
subject further, he may consult Warburton's Alliance between 
Church and State; Christie's Essay on Establishments; Paley's 
Moral Philosophy, vol. 2, ch. 10; Bishop's Law Theory of Relig- 
ion; Watt's Civil Power in Things Sacred, third volume of his 
works; Hall's Liberty of the Press, § 5; Conder's Protestant Non- 
conformity; Mrs. Moore's Hints on Forming the Character of a 
Young Princess, vol. 2, p. 350; but especially Ranken and Gra- 
ham's pieces on the subject, the former for and the latter against 
establishments." 



INTRODUCTION. XXIU 

The Maryland charter, procured by Lord Bal- 
timore, required religious toleration. This doubt, 
less had a salutary effect, and it is believed a large 
portion of the people of his religious faith in this 
country do not now approve of the pretensions 
s^tup by papal authority. It will be observed 
that these provisions impose restraints only on 
congress and relate only to the national govern- 
ment. They do not regulate or limit the power 
of the states.^ 



(9) Livingston v. Moore, 7 Pet. 551; Fox v. Ohio, 5 How. 434; 
Dale V. Kimball, 6 My.iue 171 ; Jones v. Carey, 6 Id. 448 ; Parish v. 
Wyiie, 43 Id. 487 ; Tyler's Ecc. L., ch. 2o, cites Osgood v. Bradley, 
7 Id. 411; yenialdv. Lewis, 6 Id. 264; Aiiderso/i v. Brock, 3 Id. 
243 ; First Parish v. Winthrop, 1 Id. 208 ; Michardson v Brown, 6 Id. 
355; Shapleigh v. Pillsbury, lid. 271; Sewall v- Cargill, 15 Id 14, 
S C 19, Id 'Z^ : B sbee v. Evans, 4 Id. 374 : Cargill v Sewall, 15 Id. 
288; Parsonfield v. Balton, b Id. 217; Cox v- Walker, 2Q Id. 504; 
James v . Coinm, 12 S <fe K. 221 ; Bater v. People, 3 Cow. 688 ; Barron 
V. Mayor of Baltimore, 7 Pet. 243; Bonaparte v. C, & A. M. Co.^ 
Baldwin 220 ; Story's Const , § 1878 ; Ex parte Garland, 4 Wallace 
397-399 ; Permoli v. First Municipality, 3 How. 589-399 ; 1 Kent 633. 

In New Hampshire at one time a religious test by the constitu- 
tion was required, which excluded Catholics from office. And see 
4 John Adam's Works 279; 1 Madison's Writings 162, 208, 214. 
And the constitution of New Hampshire, part 1, Art. 6, empowers 
the legislature to authorize towns, parishes, bodies corporate, 
and religious sooieties to make provision, at their own expense, 
for the support and maintenance of public Protestant teachers of 
religion, Tyler, 1 18. See Jones' Defense of North Carolina 317. 
The constitution of North Carolina restricted offices to believers 
in the Protestant religion. In some of the colonies churches were 
established and supported by law. See Hoffman's Law of the 
Church 16, tt sag., and Vinton's Manug.1 Prot. Episc. Ch. U. S. 
2, et seq., for a reference to the laws. Hoffman's Ecc. Law 31. 
**The church establishment fell with the Ptevolution." Hoff- 
man's Ecc. L. 30, 37, 40, 42, 141 ; Const. N. Y. of 1777, Art. 35, 36, 
30, 31 ; Acts April 17 and 20, p. 1<84. 

See also 5 John Adam's W^orks, Appendix 495; 10 Id. 186. Ty- 
ler, ch. 24, cites 1 Colonial History of ^QVf York 124; 2 Id. 618, 
633, 678, 692 ; 7 Col. Hist. N. Y. 586 ; 3 Id. 262, 372, 688 ; 4 Id. 426, 
Letter D. D. Barnard to New York Senate, March, 1857; 3 Doe. 
Hist. N. Y. 111-114; 5 Col. Hist. 135-95, 838; 6 Col. Hist. 192; 1 
Madison's Writings 162; 1 Jefferson's WorKS 38, 39, 45, 174; 5 Jef- 
ferson 237 ; 4 Id. 427 ; 7 Id. 170, 396 ; Shn^wsbury v. Smith 14 Pick. 
297 ; Baker v. Fales, 16 Mass. 499 ; Terrett v. Taylor, 9 Cranch 43 ; 
Pawltt V. Clark, 9 Cranch 292; Soe^ety, &c. v. Paxdei, 4 Pet 480 ; 



XXIV INTRODUCTION. 

If any state cnose to strike out those provisions 
of its state constitution which prohibit a church 
establishment and secure religious toleration, it 
might establish a religion and require religious 
tests for state officers, unless this may be forbid- 
den by the recent XlVth article of the amend- 
ments to the constitution, which provides that: 

" No state shall enforce any law which shall abridge the 

.1 Pet.. Dig. 490 : Mason v. Muncaster, 9 Wheat. 445 ; s. c. 2 Cr. C. C. 
274; Mauny. St. Johns, 4 Cr. C. C. 116 ; Be RuytevY, Trustees St, 
Peter's Church, 3 Barb. ch. 119 ; Beebe v. Fales, 19 Mass. 498 ; Com- 
monwealth V. Roxherry, 9 Gray E,. 504, and notes; 1 Mass. Records 
214, 384; 1 Trumbuirs Hist. Conn. 100; 1 Bancroft's Hist. U. S. 
124 ; Select Letters of Columbus, 3 Hakluyt, per Probisher in 
1758, cited in Tyler's Ecc. L. ch. 1 ; 1 Kent's Com. 7 ed. 645-647 

Under the ordinance of congress of May 20, 1785 (1 Laws U S. 
563), and proceedings of congress under the Articles of Confeder- 
ation, July 23d, 26th, and 27th, 1787, and the acts of April 21, 1792, 
the section 29 of land in each township in the *' Ohio Company's 
Purchase " in Ohio, is " given perpetually for the purposes of re- 
ligion.'* See act of Virginia, October session, 1783, Chancery Re- 
vised, 1 vol. L. U S. 47. 

The laws and proceedings of congress on this subject are collated 
in Swan's Ohio Land Laws of 1823, pp. 15-25. Similar provision 
is made in*'Symes' Purchase," Swan's Land Laws 26-34, The 
Ohio legislature has made provision for the sale of these lands, 
and for leasing those not sold. See Martin & Duncan v. State, 10 
Humphrey Tenn. 162. The proceeds of lands sold are invested in 
the sinking fund of the state, and interest thereon, and rents from 
lands leased applied to the support.of religion. The Act of March 
14, 1831, as to the lands leased in the townships where these lands 
are, provides *' that each and every denomination of religious se- 
cieties, after giving themselves a name, shall appoint an agent, 
who shall produce to the trustees [of the township] a certificate 
containing a list of their names and number, specifying that they 
ire citizen's^of said township ; and the agent shall pay over an 
equal dividend of the rents, to be appropriated to the support of 
religion at the discretion of each society." 

And it has been decided that " persons having no system of re- 
ligious faith, written or traditional, can not be deemed a denom- 
ination or sect." A library association is not a ''religious so- 
ciety." State V. Trustees,! Ohio St. 58; State v. Trustees, 11 Id. 
U ; Ohio V. Township Four, 2 Id 108. These lands are called 
• xVIinisterial Lands," and the fund arising therefrom Ministerial 
Pund. See Mass. Stat. 1799, ch 87, § 2 ; Turner v. Burlington, 16 
Mass. 208 ; Amesbury v. Weed, 17 Id. 54; Mason v. Whitney, 1 Pick. 
140 ; Inglee v. Boxwortji, 5 Id. 501 ; Ware v. Sherborn, 8 Gush. 267. 
As to Louisiana, see Church St. Louis v. Blanc, 8 Rob. R 52. Act 
of congress, March 2, 1805; ordinance of congress, July 13, 1787- 



INTRODUCTION. XXV 

privileges or immunities of citizens; nor shall any state deny 
to any person within its jurisdiction the equal protection of 
the laws." 

The question how far congress may enforce this 
provision in the states is one not yet entirely set- 
tled by judicial determination. Statesmen differ 
as to this and as to the scope and meaning 
of this amendment. 

The government has made treaties with Indian 
tribes and appropriated money to civilize, edu- 
cate, and instruct them in religion. It has by treaty 
granted lands in perpetual trust to support a re- 
ligious mission. [Osage treaty, Sept. 29, 1865; 
Art. 3, 14 U. S stat., 688.] Similar grants have 
been ratified by congress because of a doubt of 
the power by treaty to dispose of lands. [Holden 
V. Joy, 17 Wallace, 211.] 

It has never been deemed a violation of the 
constitution for congress to authorize the employ- 
ment and payment of chaplains for the houses of 
congress, for the army and navy, or for Hie be- 
nevolent, penal, or reformatory institutions under 
its patronage in the District of Columbia and the 
territories. If circumstances should render it 
necessary to public safety to elect among religious 
denominations in the selection of these, or accord- 
ing to the ruling of some of the courts, in the ex- 



XXVI INTRODUCTION. 

ercise of ordinary discretion congress could au- 
thorize a discrimination,^^ 

While the constitution tolerates all religious 
opinions it does not require congress to permit the 
omission of secular duties or the exercise of practices 
pernicious to the public welfare, even under coyer 
of the " free exercise" of religion. The policy it 
dictates is that government should not attack or 
interfere with the religious faith of any citizen. 
But it equally dictates the policy of exercising 
every secular power essential to good government 
within the scope of its purposes ; and when these 
are attacked or interfered with, under cover of 
religion or otherwise, the government is in duty 
bound to act on the defensive and maintain its 
authority. 

If our government should be at war with a for- 
eign power having an established religion, and if 
those in this country having the religious faith of 
that establishment should be in sympathy and 
concert with such foreign power, it might be a 
matter^of necessity to discriminate. 

Congress has power to exercise exclusive legis- 
lation over the District of Columbia and over 
places purchased in any state by consent of the 
legislature; for forts, magazines, arsenals, dock- 
yards, and other needful buildings. ^^ So congress 



(10) Board of Education v. Minor, 23 Ohio State Reports 252. 

(11) Constitution, Art. 1, section 8, clause IT, 



INTRODUCTION. XXVii 

exercises exclusive legislation over the territories 
of the United States, and over the public domain 
not included in any state. 

Congress may establish common schools in all 
these places and support them by taxes. It has 
power in these places to make secular education 
compulsory ; that is, to require children to attend 
such schools, and to be educated therein against 
their own consent or that of their parents. No 
such power has ever been exercised, doubtless 
because it has never yet been deemed necessary. 
After the termination of active hostilities during 
the great rebellion, congress exercised legislative 
power over the people and territory of nearly all 
the disorganized and unreconstructed states then 
recently in rebellion. Under the '^Freedman's 
Bureau Law" schools were established in the dis- 
tricts of country formerly embraced in these 
states, especially for the children of the freedmen 
who had previously been denied all education. 
Congress could have required compulsory educa- 
tion as a means of reconstructing state govern- 
ments and of perpetuating or guarantying their 
existence. 

It might happen that in localities where con- 
gress has exclusive legislative power there should 
be a religious sentiment, as in Utah, in favor of 
the exercise of polygamy. But congress has leg- 



XXVlll INTRODUCTION. 

islated against this, and the debates of that body 
conclusively prove the constitutional power to do 
so. 

It might happen that in localities where con- 
gress has power to maintain common schools 
there should arise a religious sentiment, under 
which tax-payers would refuse to pay taxes for 
their support. But in such case the duty to pay 
taxes required by law, but omitted on the ground 
of religious objection, could be enforced. 

The maintenance of common schools in the 
states by state authority, and elsewhere by na- 
tional authority, is essential to the continued ex- 
istence of the republic. This is the evidence of 
history, the logic of reason, the opinion of the 
ablest statesmen and teachers of social science. 

It can no longer be denied that there is a pow- 
erful ecclesiastical influence exerting all its power 
in this country as in others in opposition to all 
common schools not controlled in its interest or 
in which its favorite religion is not taught. ^^ 

(12) AU this wUl fuUy appear from an examination of "The 
Bible in the Public Schools/' published at Cincinnati, 1870, and 
Board of Education v. Minor, 23 Ohio State Reports 247. In 1852 
the Board of Education of Cincinnati by resolution required that 
"the opening exercises in every department [of the common 
schools] shall commence by reading a portion of the Bible by or 
under the direction of the teacher and appropriate singing by the 
pupils. '^ In September, 1869, the Catholic archbishop at Cincin- 
nati insisted that this should be rescinded because it required the 
children of Catholic parents to read the Protestant Bible, differ- 
ent from the Catholic Bible. On November 1, 1869, the Board of 
Education repealed the resolution of 1852, and prohibited the 
reading of the Bible. Then the archbishop objected to the schools 
because they did not teach the Catholic faith. This is sufficiently 



INTRODUCTION. Xxix 

There is more danger to be apprehended to the 
well-being of our people and the permanency of 
our republic from this source than perhaps any 

shown by Hon. Alphonso Taft, of Cincinnati, in a speech deliver- 
ed at Cleveland in September, 1875, from which the following 
extract is made ; 

NEGOTIATIONS BETWEEN ARCHBISHOP OF CINCINNATI AND BOARD OP 

EDUCATION. 

It may assist us to understand the actual relation of the clergy, 
and of the laity to the common schools, if we recur to the part 
taken by them in the contest relating to the Bible in the schools 
in Cincinnati. 

On the 13th of September, 1869, a written communication was 
made by Archbishop Purcell to the Board of Education, as fol- 
lows, viz : 

* 'Archdiocese of Cincinnati, ) 
Cincinnati, Sep. 13, 1869. j 

"The undersigned, in the interest, as he believes, of justice, 
charity, and patriotism, will be most happy to meet in conference, 
on the vexed school question, a committee appointed by the 
School Board of this city. He is perfectly satisfied with the Cath- 
olic schools as they now exist, but he thinks, as every honest man 
may, that it is unjust to impose restrictions such as in conscience 
they and their natural guardians must ever resist, on the rights of 
the Catholic children to the benefits of the district schools. He is 
quite prepared for a vote against the exclusion of sectarianism 
from the public schools. The public will then see who are the 
restrictionists and the intolerants. 

**J. B. Purcell, A. C' 

When this proposition came before the Board for discussion, 
Mr. Carbery, a leading member, and a Catholic, who ably repre- 
sented also the Catholic sentiment of the Board, said that "he 
did not want the Board to believe that the Catholics of the city 
were bound down by the priests, and had given up their individu- 
ality. This was a mistake. The dictum of the archbishop was 
not all-powerful. There were thousands of Catholic children in 
this city anxious to attend the free schools. The archbishop had 
sought a conference. To be sure, his proposition was garbled 
with more verbiage than strictly good taste might dictate. But 
there it was, and all fair-minded members of the Board should 
listen to it and set upon it.*' 

A committee was appointed, as requested, consisting of seven. 
Mr. Carbery was chairman, and there were two Catholics on it. 
At the next meeting the committee made their report as fol- 
lows, viz : 

[Report of the Committee.] 

**Clerk's Office, City Buildings, } 
Cincinnati, Sep. 20, 1869. J 
•*Your committee appointed to confer with Archbishop Purcell 
with regard to taking such 8tei)S as may enable children of Cath- 
olic parents to attend the public scb-oolfl, beg to report the annex- 



XXX INTRODUCTION. 

other. But fortunately no provision of the nation- 
al constitution or of any state constitution requires 
the sacrifice of our common school sytem. It can 
and should be maintained at all hazards. 



ed as the present ultimatum of the Catholic authorities, and 
which is as follows, marked *Paper No. 1/ 

* 'James P. Carbery, Sec'y. 

"Your committee, in view of the above facts, ask to be con- 
tinued, F. W. Ranch, 

"H. Eckel, 
**S. A. Miller, 
"H. L. Wehmer, 
** A. L. Frazer, 
*' Louis Ballauf.'' 

[Paper No. 1.] 

**The entire government of public schools in which Catholic 
youth are educated can not be given over to civil power. 

*'We, as Catholics, can not approve of that system of education 
for youth which is apart from the instruction in the Catholic faith 
and the teachings of the church. 

"If the School Board can offer anything in conformity with 
these principles, as has been done in England, France, Canada, 
Prussia, and other countries where the rights of conscience in the 
matter of education have been fully recognized, I am prepared to 
give it respectful consideration. 

"J. B. PuRCELL, Archbishop of Cincinnati,'* 

This was not encouraging; but still the Catholic members of the 
Board did not despair of securing the advantages of the public 
schools by secularizing them. 

At the next meeting Mr. Carbery said : "The fact is that even 
with this form of worship in full force, there are thousands of 
Catholic children now in attendance, and the reasonable deduc- 
tion is that if that be forbidden, as it ought to be, by the Board, 
the numbers will be rapidly increased." 

Subsequently to the adoption of the rule by the Board of Educa- 
tion, excluding religious instruction from the schools, and subse- 
quent to the decision on the subject by the Superior Court of 
Cincinnati, and on the occasion of the spring election in 1870, the 
members of the Board who had voted for the resolution made and 
published a declaration as a response to the charges and opinions 
prevalent that they or any of them were willing to sacrifice the 
schools. Of the twenty members who signed it and who consti- 
tuted the majority of the Boaird eleven were Catholics. The fol- 
lowing is a copy: 

*' To tlie friends of the secularization of the common schooh, in Mozart 
Halt assembled, and to the citizens of Cincinnati generally : 

"Fellow Citizens— The undersigned members of the Board of 
Education, who voted for the resolutions passed November 1. 1869, 
prohibiting 'religious instruction and religious books, including 
the Bible,* in the common schools in Cincinnati, having been 
charged not only by an influential part of the English daily press 



INTRODUCTION. XXXI 

It is matter of history that ecclesiastical au- 
thority at a remote period asserted a right to 
depose rulers from exercising the powers of gov- 
ernment, to absolve citizens from their allegiajice 
to it, and to release them from the obligation to 
perform duties required by political authority. 

of the city, but by the voice of one of their fellow-members from 
the pulpit, with seeking the destrucvion of our common-school 
system, beg leave to say that this charge, unscrupulously made, 
;:iid in the face of frequent denial pertinaciously repeated, is ut- 
terly without foundation in fact ; that they regard it as calumni- 
ous, and challenge the authors and repeaters thereof to point to a 
single word uttered or a single act done by any one of them which 
can furnish the shadow of an excuse for such misrepresentation. 

"So far from seeking the destruction of the common-school sys- 
tem, which the undersigned, one and all, regard as essential to the 
perpetuity of our republican institutions, they firmly believe that 
the measure which they have proposed and favored, and which 
they mean to advocate in future, whether in or out of the School 
Board, is absolutely necessary to the continuance of the school 
system, and that it is the only measure which can save it. 

"Furthermore, however widely the un'dersigned may differ in 
their opinions in matters of faith and worship, they are united in 
the declaration that their effort to secularize the common schools 
arises from no hostility to the Bible or to religious instruction as 
such. They are simply convinced that, under the Constitution of 
Ohio, neither religious instruction nor any form of worship can 
be permitted in the schools which are supported by equal taxation 
of all the citizens, unless such instruction or worship is desired 
by all. 

**It being, however, notorious that large numbers of our citizens 
are, as a matter of conscience, opposed to the religious instruction 
and worship hitherto prevailing in the schools of this city, the 
Board of Education, in the persons of .the undersigned, a majori- 
ty of its members, inasmuch as they were convinced that it was 
impossible to substitute such religious instruction and worship for 
that at present in use as would satisfy all citizens, resolved to re- 
move everything that could offend the conscience of any citizen 
from the schools, and thus make it possible for the 'children of 
parents of all sects and opinions in matter of faith and worship 
to enjoy alike the benefit of the common-school fund.' They 
thought it more important to educate all the children of the city 
in common, in order that they might grow up together in our 
schools, and thus learn by daily intercourse to love -and respect 
each other, and to work in harmony for the common weal, than 
to continue a practice in itself of doubtful utility, the practical 
effect Of which was, and is, to separate our children into opposing 
factions, and thus leave them to grow up in suspicion and distrust 
of each other. 

*'Knowing, as they do, that this work which they have begun 
depends for its successful completion on the co-operation and 
good-will of the people at large, they appeal to the well-meaning 



XXXll INTRODUCTION, 

In the year 1076 Gregory YII. excommuiiicat- 
ed Henry lY., and in the bull of excommunica- 
tion asserted a right to " give and take away 
empires. "^^ 

and unprejudiced among their fellow-citizens to sustain them in 
their efforts to place the common schools of Ohio on so firm a 
foundation that no bigotry or intolerance can prevail against them. 
**Thos. Vickers, -'J. W. B Kelley, 

F. Theurkauf, Edgar M. Johnson, 

';Geo. D. Temple, "D. Mullaney, 
'•'■John Sweeney, '"B. J. Rjcking, 

J. P. Story, ''Jos, P. Carbery, 

S. A. Miller, '''Franz Macke, 

T. P. Wisnewski, H. P. Siebel, 
Herman Eckel, C. F. Bruckner, 

-W. J. O'Neil, -Jos. Kramer, 

-•'•J. H. Brunsman, '-T. W. Ranch. " 
[The names marked '■' are Catholics.] 

CATHOLIC MEMBERS ACTED IN GOOD FAITH. 

Now I repeat that I believe that those Catholic trustees were 
sincere, and sincerely desired the benefit of the public schools for 
themselves, and for all Catholic children. Nor do I doubt that at 
the present time it would be a subject of unfeigned joy to the 
Catholic laity generally if the clerical injunction against the com- 
mon schools were removed. 

Nor am I quite sure that a portion of the priesthood themselves 
might not feel relief by such a change. But their allegiance to 
papal authority has been such hitherto as to prevent this most 
natural and desirable rfesult. 

THE ROOT OF THE DIFFICULTY WAS IN ROME, 

The unsatisfactory result of the negotiation with Archbishop 
Purcell, by the committee appointed at his instance, and the 
chairman of which was a good Catholic, and a gentleman of fine 
ability, is to be explained by this papal allegiance. We have only 
to recur to the Encyclical of Pope Pius IX. and the '*Syllabus of 
Errcrs," "reprobated, proscribed, and condemned" by the pope, 
to comprehend the situation. 

ENCYCLICAL AND SYLLABUS. 

From the Encyclical Letter of December 8, 1864. 

"Amid, therefore, such great perversity of depraved opinions, 
we, well remembering our apostolic ofl&ce, and full of solicitude 
for our most holy religion, for sound doctrine and the salvation of 
souls, divinely committed to us, and for the welfare of human 
society itself, have decided to raise again our apostolic voice. 
Therefore, by our apostolic authority, we reprobate, proscribe, and 
condemn the evil opinions and doctrines, all and singular, sever- 
ally mentioned in this letter, and will and command that all 
children of the Catholic Church hold them in every respect as 
reprobated, proscribed, and condemned." 

it is to be observed that the Syllabus is a statement of orrora 



INTRODUCTION. XXXIU 

The subsequent deposition of Frederick II. by 
Pope Innocent lY., in the year 1243, in the pres- 
ence of one hundred and fortj prelates assembled 



which have been condemned and reprobated by the pope, and to 
understand the position of the papal authority, each statement is 
to be negatived : 

' ' SYLLABUS , 

* 'Embracing the princii^al errors of our time, which are censured 
in Consistoral Allocutions, Encyclicals and other apostolic 
letters of our most Holy Father, Pope Pius IX. 

"XLV. The whole control of the public schools, wherein the 
youth of any Christian state is educated (only the Episcopal sem- 
inaries being in some degree excepted) , may and should be assign- 
ed to the civil authority, and so assigned to it that no right be 
recognized in any other authority whatever to interfere with the 
school discipline, the direction of studies, the conferring of de- 
grees, the selection or appropriation of teachers.'^ — Allocution 
In consistoriali November 1, 1850; Allocution Quibus luctuosissimus,. 
September 5, 1851. 

"XLVII. The best constitution of civil society requires that 
the public schools, which are open to the children of all classes, 
and that public institutions universally, which are devoted to 
higher literary and scientific instruction and to the education of 
youth, be released from all authority of the church, from her 
moderating influence and interference, and subjected wholly to 
the will of the civil and political authority, [to be conducted] ac- 
cording to the pleasure of the rulers and the standard of the com- 
mon opinions of the age."— Loiter to the Archbishop of Freiburg, 
Quam non sine, July 14, 1864. 

"XLVIII. That method of instructing youth can be approved 
by Catholic men which is separated from Catholic faith and from 
the power of the church, and which has regard exclusively, or at 
least principally, to a knowledge of natural things only, and to 
the ends of social life on earth.'*— Letter to the Archbishop of 
Freiburg, Quam non sine, July 14, 1864. 

"LV. The church ought .to be separated from the otate, and 
the state from the church.'' — Allocution Acerbissimicm, September 
27, 1852. 

ERRORS WHICH REFER TO THE LIBERALISM OF THE DAY. 

*'LXXVII. In this our age it is no longer expedient that the 
vJatholic religion should be held to be the only religion of the 
state, to the exclusion of all other forms of worship."— Allocu- 
tion Nemo vestrum, July 26, 1865. 

It is obvious, from the 45th, 47th, and 48th Articles of the Sylla- 
bus, whence came the hesitation of Archbishop Purcell in carry- 
ing out any practical arrangement for the union of the schools. 
By the 45th article the pope claims that the control of the public 
schools shall not be assigned to the civil authority, and that the 
church shall have the right to interfere with the school discipline, 
the direction of studies, and the selection of teachers. 

The 47th article enlarges and makes the application of the prin- 
ciple more specific. 

The 48th article condemns any method of instructing youth 

3 



XXXIV INTRODUCTION. 

at the Council of Lyons, was but a logical sequence 
to the assumption of power exercised by Gregory 



wMch is not associated with the Catholic faith and under the aus- 
pices of the church and subject to her interference. By the 55th 
article the separation of church and state is denounced, and by 
the 77th it is claimed that the Catholic religion should be still held 
to be the only religion of the state to the exclusion of all other 
forms of worship. I do not suppose that these assertions of papal 
authority are carried out to their full significance, or ever will be 
attempted in America. But on the subject of the schools they are 
insisted on; and to the power which has constructed the Syllabus, 
we must look for the cause which has prevented all accommoda- 
tion or agreement on the school question. Undoubtedly the clergy 
have a right to carry on schools for their Catholic children. Our 
only regret and complaint is that they seek the overthrow of the 
common-school system. This unyielding policy of secluding the 
Catholic children from associating with other children in the pur- 
suit of secular studies, lays so heavy a burden on Catholic parents 
in the support of isolated parochial «!chools as to render opposition 
to the common schools almost a marter of course. The Board of 
Education in Cincinnati sought a remedy by their new rules The 
purpose was to collect the children of parents of every faith in 
our schools, which were supported by general taxation. It was 
stated and shown before the court, when the question of sustain- 
ing the action of the Board of Education in Cincinnati was pend- 
ing, that the children of Catholic parents had been kept from the 
common schools by reason of the Protestant religious Bible and 
service used in the opening of the schools. Acting on that state 
of fact, the Board had repealed the rules requiring that the 
schools should be opened daily in that form, and excluding formal 
religious instruction. The court was called on to pronounce on 
the validity of the action of the Board. As one of the judges, I 
took the ground that we could not enjoin the proceedings of the 
Board. My brethren on the bench of the Superior Court thought 
differently. The opinion I delivered has been much argued and 
commented on, because I argued that the Board of Education had 
power to repeal the rule, and that under our Constitution' we were 
bound to respect the conscientious scruples of citizens to the extent 
of not compelling them to support or attend any form of worship 
against their will ; and that on the facts, as they appeared before 
us, the Board of Education were justified in making the rule 
which they had made excluding religious instruction, and making 
the schools secular in order to remove sectarian objections to 
them, and secure, if possible, the attendance of all the children. 
I have been criticised for putting the case of the Catholics so 
strongly, as a hard one, because they had to pay taxes, and be ex- 
cluded from the schools by religious exercises to which they had 
conscientious objections. I have been disappointed in the result, 
in this, that the children of Catholic parents have not been per- 
mitted to attend the common schools, after the rule which was 
made by the Board for them and others had gone into effect. I 
had hoped that all difficulties would be ended. In that hope I 
was disappointed. Still I see no reason to doubt the correctness 
of the ground I then took in favor or regarding the conscientious 



INTRODtJCTION. XXXV 

In the year 1294, Bonifice VIII., in his famous 
papal ball, " Unam Sanctam,'' claimed for papal 
authority the right to subordinate the civil power 



scruples of the Catholics, the Jews, and others, and of permitting 
the religious forms which constituted the objection to be removed. 
1 adhere to the same position now, and the fact that the Catholics 
do not so generally as the Jews avail themselves of the privileges 
of the schools, makes no difference in the principle. 

But whei. the <Jatholics now claim to be excused from paying 
taxes because they can not teach and practice their own religious 
forms in the schools, the case is entirely different. They are ask- 
ing what the Constitution does not allow and what I think it 
ought not to allow. And when they ask to have the common- 
school system abandoned because their religious principles do 
not Jillow them to avail themselves of schools without their 
religious teaching and forms, and complain that their taxes 
are an unjust penalty, they are met by the state whose par- 
amount duty to maintain such schools is prescribed by the Con- 
stitutioii, as well as by the highest interest and safety of the 
republic. If they can not avail themselves of the benefit of these 
necessary schools which have been prescribed by the Constitution, 
I see no remedy. It is greatly to b-e regretted. But if their relig- 
ious principles are not consistent with the principles of our free 
repu jlican government, who should be expected to yield? 

It is a very severe burden which the Catholic tax-payers bear ; 
paying their tax for the support of the common schools, and then 
another voluntary tax to support the paroehia. school I shall 
never cease to wonder that they bear i . I have been expecting 
the time when they would refuse to do it; and I now believe that 
the Catholic laity have it in their power to do their church and 
their country a most important service by refusing to bear so un- 
necessary a burden; and refusing longer to seclude their children 
from the children of their fellow-citizen.^ who attend the common 
schools. 

They have it in their own hands, and if they shoul-i use their 
own good sense, and avail themselves of the schools of their 
country, for which their country requires them to pay, neither 
the pope nor the priesthood could prevent; and it is quite possi- 
ble that they would be relieving the clergy themselves from an 
embarrassing position. The root of the evil is in R^ome, If the 
.tie could be relaxed by which the clergy are held to the policy of 
Rome on this point, the remedy would be easy and complete. I 
see no power so well able to do it as the laity. They ought to do it 
in self-defense. Until it is done the Catholic clergy and the 
church are destined to a peri)etual and injurious, though, as I 
think, a fruitless warfare against the common schools. This is 
an unnatural position. The Catholics share in the management 
of the schools, have teachers in them, and a full share of the trus- 
tees, and manifest a bona iide interest in them. Some send their 
children. But more are d.Vcjrred by the poli'jy to which I have 
referred, and by the rules of the church requiring the children 
to attend the parochial s ;hool two ye.irs preparatory to con- 
firmation in the church. 

And see Board of Education v. Minor, 23 Ohio State Beports 427. 



XXXVl INTRODUCTION. 

of the state to ecclesiastical supremacy.^^ The 
same authority has been more recently as- 
serted. ^^ 

It might well be hoped for the safety of our 
republic, and for religious liberty, that these 
assumptions of power belonged to a past age^ 
and could never be revived. But it would seem 
that these assumptions of ecclesiastical power are 
maintained even now.^^ 

(18) The following is an extract from the bull: * 'Now I beseech 
you, most holy fathers and princes, cause that all the world 
may understand and know that if you are able to bind and loose 
in heaven, ye are ahlejipon earth to give and to take aioay empire^^ 
kingdoms, principalities^ marquisates , duchies, countships, and th( 
possessions of all men, according to the merits of each. Often indeed 
have ye taken away patriarchates, primacies, archbishoprics, and 
bishoprics, from the evil and unworthy, and have bestowed these 
upon men of true piety. If, then, ye judge spiritual things, what 
must not be believed of youx poioer over worldly things? And if ye 
judge the angels who rule over all proud princes, ivhal can you not 
do to their slaves?'^ 

(14) Washington Republic Magazine, July, 1875, p. 22. After re- 
citing the ofiense of Frederick a^rainst the church. Innocent 
declares, "that because of his iniquities the emperor has been set 
aside by (xod, from the sovereignty of which he has proved him- 
self so unworthy, and is stripped of all his honors and dignities, 
which judgment the Apostolic See doth now pronounce and en- 
force, absolving all from their oath of allegiance to him, threat- 
ening with excommunication all who shall in any way acknowl- 
edge or uphold him as emperor or -as king ; and summoning the 
electors of the empire to choose at once a successor to its now 
deposed and anathematized head." 

{Ib^ The bull declares : "The pope has two swords, the spiritu- 
al and the temporal; the one to be wielded hy the church, the 
other /or the church; the one hy the priesthood, the other by kings 
and soldiers, but this only on the hint or the sufferance of Ihe priest: 
One sword however must he under the other, and the temporal au- 
thority must he subject to the spiritual power J' 

(16) In a sermon preached in the Protestant cathedral at Ken- 
sington, October 9, 1864, Dr. Manning, speaking as for the pope, 
put into his mouth the following: "I acknowledge no civil power* 
I am the subject of no prince; and I claim more than this— I 
claim to be the supreme judge and director of the consciences of 
men; of the peasant that tills the field, and of the prince that sits 
upon the throne; of the household that lives in the shade of pri- 
vacy, and the legislator that makes Iaws for kingdoms. I am the 
sole, last, supreme judge of what is right and wrong.*' 



INTRODUCTION. 



XXXVll 



The power of deposing sovereigns has quite 
recently been claimed as a part of ecclesiastical 
authority.^® It is to be hoped no such power will 



(17) The controversy in Prussia between Bismarck and the Cath- 
olic priests is so recent as to be fresh in the recollection of all. 
The Prussian laws maintain common schools, prescribe secular 
education, and exclude the ecclesiastical authorities from direct- 
ing Catholic teachers as to what shall be taught. In February, 
1875, Pius IX. directed an encyclical letter to the bishops of Prus- 
sia containing the following : "To all whom it may concern, as 
also to the whole Catholic world, that those [FalckJ laws are null 
and void, as being utterly opposed to the divine constitution of 
the church. For it is not the powerful of this world that the Lord 
has placed over the bishops of the church, in all that concerns his 
holy ministry, but St. Peter, to whom he intrusted not only his 
lambs, but also his sheep, to feed.'* 

(18) The present pontiff used these words in replying to the ad- 
dress from the Academia of the Catholic religion (July 21, 1873): 

"There are many errors regarding the infallibility; but the 
most malicious of all is that" which includes, in that dogma, the 
right of deposing sovereigns, and declaring the people no longer 
bound by obligation of fidelity. Thisright has now and again, in 
critical circumstances, been exercised by the pontiffs; but it has' 
nothing to do with papal infallibility. Its origin was not the in- 
fallibility, but the authority of the pope. This authority, in ac- 
cordance with public right, which was then vigorous, and with 
the acquiescence of all Christian nations, who reverenced in the 
pope the supreme judge of the Christian commonwealth, extend- 
ed so far as to pa&s judgment, even in civil affairs, on the acts of 
princes and of nations.*' 

The extraordinary claim of papal power is further shown by 
the Encyclical Letter of Pius IX. of December 8, 1864, and the 
Syllabus of Errors therein condemned. Portions of these are as 
follow, the original Latin and a translation thereof in parallel 
columns: 

PROPOSITIONS OF THE ENCYCLICAL. 



{Original.) 

Itaque omnes et singulas 
pravas opiniones et doctrinas 
3ingillatim hisce Uteris com- 
memoratas auctoritate nostra 
Apostolica reprobamus, pros- 
cribimus, atque, damnamus ; 
easque ab omnibus Catholicae 
Ecclesise filiis veluti reprobatas, 
proscriptas, atque damnatas 
omnino haberi volumus et man- 
damus. Encycl. Dec. 8, 1864. 

1, 2, 3. "Ex qua omnino falsa 
Bocialis regiminis idea hand 
timent erroneam illam fovere 
opinionem, Catholicae Ecclesiae, 



{Translation.) 

Therefore do we by our apos- 
tolic authority reprove, de- 
nonce, and condemn generally 
and particularly all the evil 
opinions and doctrines special- 
ly mentioned in this letter, and 
we wish that they may be held 
as disapproved, denounced, and 
condemned by all children of 
the Catholic Church. 

1, 2, 3. From this totally false 
notion of social government, 
they fear not to uphold that er- 
roneous opinion, most perni- 



XXXVlll 



INTRODUCTION. 



be conceded by the people or laity of any relig- 
ious denomination in our republic. 



animarumque saiuti maxiine 
exitiatem, a rec mem Gregorio 
XIV. prsedecessore Nostro de- 
liramentum appellalam leadcm 
Encyl. mirri), nimirum, liber- 
atem conscientiai et cu tuum 
esse ^ p r o p r i ii m cujuscunque 
hoininis jus, quod lego procla 
ari, et asseri debet in omni recte 
constitua societate, et jus civi- 
bus inesse ad omnimodam lib- 
ertatem nulla vel ecclesiastica, 
vel civili auetoritnte coarctan- 
dum, quo suos conceptus quos- 
Gumque sive voce sive typis, 
sive alia ratione i^alam publi- 
ceque manifestaro ac declarare 
valeant."— Encyclical Letter. 

4. "Atque silontio prseterire 
non posgumuseorum audaciam, 
qui sanam non sustinentes doc- 
trinam 'illis x\postilica3 Sedis 
judiciis, et decretis, quorum ob- 
jectum ad bonum generalle Ec- 
clesise, ejusdemque jura, lac 
disciplinam spectere declara- 
tur, dummodo fidei morumque 
dogmata non attingat, posse 
assensum et obedientiam de- 
tractam absque peccato, et ab- 
sque uUa Catholicae professionis 
jactura." — Ibid. 



cious to the Catholic Church and 
to the salvation of souls, which 
was called by our predecessor 
of recent memory, Gregory 
XVI. a. delirium (see the same 
Ency.), namely, that liberty of 
conscience and of worship is 
the right of- every man which 
ought to be proclaimed and as- 
serted by law in every rightly 
constituted society, and that 
citizens possess the right to all 
manner of liberty, unrestrained 
by either ecclesiastical or civil 
authority, in publicly putting 
forth and declaring all their 
opinions whatsoever, either by 
speech, or by types, or by any 
other method. 

4. And we can not pass over 
in silence the audacity of those 
who, not sustaining sound doc- 
trine, assert that without sin 
and without any loss of the 
Catholic profession, assent and 
obedience can be withheld from 
those judgments and decrees of 
the iVpostolic See whose object 
is declared to be the general 
good of the church, and its laws 
and discipline; so long as they 
do not touch dogmas of faith 
and morals. 



SYLLABUS OF ERRORS. 

The following are propositions denominated in the encyclical, 
errors which are proscribed and condemned : 



{Original.) 

5. '*Ecclesia non est vera per- 
fectaque societas plane libera 
noc poUet suis propriis et con- 
stantibus juribus sibi a divino 
suo Fundatore collatis, sed civ- 
ilis protestatis est definire quas 
sint Eeclesiae jura, ac limites, 
intra quos eadem jura exercere 
queat.- Syllabus v. 

6. *'lvomani Pontifices et Con- 
cUia oecumenica a limitibus 



{Translation,) 

5 The church is not a true, 
perfect, and entirely free socie- 
ty, nor does she enjoy her own 
peculiar and perpetual rights 
conferred by her Divine Found- 
er, but it belongs to the civil 
power to define what are the 
rights of the church, and the 
limits within which those rights 
may be exercised. 

6. The Fvoman pontiffs and 
(Ecumenical councils have a&- 



INTRODUCTION. 



XXXIX 



In the spirit of the above is the recent demand 
made upon Spain by the church of Eome.^^ 
The constitution neither sanctions or tolerates 



suae potestatis recesserunt, jura 
Principum usurparunt, atque 
etiam in rebus fidei et morum 
definiendis errarunt/' — Ibid, 
xxiii. 

7. " Ecclesia vis inferendae 
potestatem non habet, neque 
potestatem uLlam temporalem 
directam vel indirectam.'' — 
Ibid. xxiv. 

8. "Preeter potestatem epis- 
copatui inhcerentem alia est 
attributa temporalis potestas a 
civili iinperio vel expresse vel 
tacite concessa, r-evocanda prop- 
terea, cum libuerjt, a civili im- 
perio." — Ibid. xxv. 

9 "E'jclesiae et personarum 
ecclesiasticarum immunitas a 
jure civili ortum habuit."— 
Ibid. XXX. 

10. "In conflictu legum utri- 
usque potestatis, jus civile prae- 
valet.'' — Ibid. xlii. 

11. "Catholics viris probari 
protest ea juventutis institu- 
endaa ratio, quae sit a Catholioa 
fide et ab Ecclesise potestatc 
sejuncta quaeque rerum dum- 
taxat naturalium scientiam ac 
terrenae socialis vitae fines tar- 
tummodove saltern primarium 
spectet."— Ibid, xlviii. 

12 " Philosophicarum rerum 
morumque scientia, itemque 
civiles leges possunt et bebent a 
divina et ecclesiastica aucteri- 
tate deolinare."— Ibid. Ivii. 

13. "Matrimonii sacramen- 
tum non est nisi contraotui ac- 
cesorium ab eoque separabile, 
ipsumque sacramentum in una 
tantum nuptiali benedictione 
situm est." Ibid. Ixvi. 

"Vi contractus mere civilis 
potest inter Christianos constare 
veri nominis matrimonium: fal- 
sumque est, aut contrac-tum 
matrimonii inter Christianos 
semper esse sacramentum, aut 
nullum esse contractum, s icra- 
mentum, excludatur.**— Ibid. 
Ixxii. 



ceeded the limits of their power, 
usurped the rights of princes, 
and erred even in defining mat- 
ters of faith and morals 

7. The church has not the pow- 
er of using force, nor any tem- 
poral power, direct or indirect. 



8. Besides the power inherent 
f to the episcopacy there is an- 
! other temporal power granted it 

by the civil government, either 
expressly or tacitly, revocable 
therefore at the pleasure of the 
civil government. 

9. Theimmunity of the church 
and of ecclesiastical persons 
originates from the civil law. 

10. In a conflict between the 
laws of the two powers, the civil 
law prevails. 

11. Catholics may approve 
that system of instructing youth 
which is separated from Catho- 
lic faith and the power of the 
church, and which teaches ex- 
clusively or at least principally 
the knowledge of natural things 
arid the ends of worldly social 
life. 

12. The knowledge of philo- 
sophical things and morals and 
also civil laws can and ought to 
be iridependent of divine and 
ecclesiastical auti^ority 

13. The sacrament of matri- 
mony is onlj'' an accessory of 
the contract and can be separat- 
ed from it, and the sacrament 
itself consists in the nuptial 
benediction only. 

Marriage truly so-called can 
be constituted between Chris- 
tians by virtue of a naere civil 
contract; and it is false either 
that the matrimonial contract 
between Christians is always 
sacrament, or that there is no 
contract if the sacrament be ex« 
eluded. 



INTRODUCTION. 



any act inconsistent with obedience to the gov- 
ernment of the country, or incompatible with 



14. *'De temporalis jegni cum 
spirituali compatibilitate dis- 

gutant inter se Christianae et 
atholiese Ecclesiae filii.''— Syl- 
labus Ixxv. 

15. "Abrogatiocivilis imperii, 
QUO Apostolica Sedes potitur, 
ad Ecclesiae libertatem felicita- 
temque vel maxime conducer- 
et.'* — Ibid. Ixxvi. 

16. "^tate hac nostra non 
amplius expedit religionem 
Catholicam haberi tanquam un- 
learn status religionem, caeteris 
quibuscumque cultibus exclu- 
sis.'^— Ibid. Ixxvii. 

17. "Hinc laudabiliter in qui- 
busdam Catholici nominis reg- 
ionbus lege cantum est, ut 
hominibus illuc immigrantibus 
liceat publicum proprii cujus- 
que cultus exercitium habere/' 
Ibid. Ixxviii. 

18. "RomanusPontifex potest 
ac debet cum progressu, cum 
liberal ismo et cum recenti civ- 
ilitate sese reconciliare et com- 
ponere.'' — Ibid. Ixxx. 



14. The children of the Chris- 
tian and Catholic Church disa- 
gree as to the compatibility of 
the temporal with the spiritual 
power. 

15. The abrogation of the civil 
power which the Apostolic See 
possesses would greatly conduce 
to the liben/ and happiness of 
the church. 

16. In tnis our age it is no 
longer expedient that the Cath- 
olic religion should be recogniz- 
ed as the only religion of the. 
state, all other religions being 
excluded. 

17. Hence it has been wisely 
provided bylaw in certain coun- 
tries called Catholic that immi- 
grants coming there should be 
allowed the public exercise of 
their own form of worship. 

18. The Roman pontiff can 
and ought to reconcile and ac- 
commodate himself to progress, 
liberalism, and modern civili- 
zation. 



VATICAN DEGREES. 



The Dogma of Infallibility of 1870. 



{Original,) 
Docemus, et divinitus revel- 
atum dogma esse definimus, 
Romenum Pontificem, cum ex 
Cathedra loquitur, id est cum, 
omnium Christianorum Pasto- 
ris et Doctoris munere fungens, 
pro suprema sua Apostolica 
auctoritate doctrinam de fide 
vel moribus ab universa Ec- 
clesia tenendam definit, per as- 
sistentiam divinam, ipsi in 
Beato Petro promissam, ea in- 
fallibilitate pollere, qua Divin- 
us Redemptor Ecclesiam suam 
in definienda doctrina de fide 
vel morions instructam esse 
voluit : ideoque ejus Romani 
Pontificis definitiones ex sese 
non autem ex consensu Eccle- 
siae irreformabiles esse (Consti- 
tutio de Ecclesia, c. iv). 



(Translation,) 
We teach and define it to be a 
doctrine divinely revealed: that 
when the Roman pontiff speaks 
ex cathedra, that is, when, in the 
exercise of his office as pastor 
and teacher of all Christians, 
and in virtue of his supreme 
apostolical authority, he de- 
fines that a doctrine of faith or 
morals is to be held by the uni- 
versal church, he possesses, 
through the divine assistance 
promised to him in the blessed 
Peter, that infallibility with 
which the divine Redeemer 
willed his church to be endowed 
in defining a doctrine of faith 
or morals : and therefore that 
such definitions of the Roman 
pontiff are irreformablt of 
themselves and not by force 
of the consent of the church 
thereto. 



INTRODUCTION. 



Xli 



the allegiance due from every citizen. The great 
rebellion resulted largely from a claim that 
states might secede from the Union, and that the 



THE FINALITY OF THE POPE'S DETE2MINATI0N, 



( Original.) 

Cujuscunque ritus et dignita- 
tis pas ores atque fideles, tarn 
seorsum singuli quam simul 
omnes, oflBcio hierarchicae sub- 
ordinationis verasque obedien- 
tiae obstringuntur, non solum 
in rebus quse ad fidem et mores, 
sed etiam in iis, quae ad disci- 
plinam et regimen Ecclesiae per 
tetum orbem diffuse pertinent. 
. . . Haec est CatholicaB verita- 
tis doctrina, a qua deviare, salve 
fide atque salute, nemo potest. 

Docemus etism et declaramus 
eum esse judicem supremum 
fidelium, et in omnibus causis 
ad examen eclesiasticum spec- 
tantibus ad ipsius posse judi- 
cium recurri: Sedis vero Apos- 
tolicae, cujus auctoritate major 
non est, judicium a nemine fore 
retractandum. Neque cuiquam 
de ejus licere judicare judicio 
(Constitutio de Ecclesia, c. iii). 



(Translation.) 

The pastors and faithful of 
whatever rite and dignity are 
bound by the duty of heirarch- 
ical subordination and of true 
obedience, not only in things 
which appertain to faith and 
morals but likewise in those 
things which concern the disci- 
pline and government of the 
church spread throughout the 
world. . . . This is the doctrine 
of Catholic truth, from which 
no one can depart without loss 
of faith and salvation. 

We also teach and declare 
that he is the supreme judge of 
the faithful, and that in all 



causes calling for ecclesiastical 
trial recourse may be had to his 
judgment: but the decision of 
the Apostolic See, above which 
there is no higher authority, 
can not be reconsidered by any 
one; nor is it lawful for any one 
to judge his judgment. 

In this connection the following extract is given from Mr. Glad- 
stone's pamphlet *'0n the Vatican Decrees in their Bearing on 
Civil Allegiance,'* published in 1875: 

"Archbishop Manning, who is the head of the papal church in 
England, and whose ecclesiastical tone is supposed to be in the 
closest pccordance with that of his head-quarters, has not thought 
it too much to say that the civil order of all Christendom is the off- 
spring of the temporal power, and has the temporal power for its 
key-stone; that on the destruction of the temporal power "the 
laws of nations would at once fall in ruins;" that (our old friend) 
the deposing power "taught subjects obedience and princes clem- 
ency." ["Three Lectures on the Temporal Sovereignty of the 
Popes," 1860, pp. 34, 46, 47, 58-9, 63,] Nay, this high authority 
has proceeded further, and has elevated the temporal power to 
the rank of necessary doctrine: 

"The Catholic Church can not be silent, it can not^hold its peace; it can 
not cease to preach the doctrines of Revelation, not only of the trinity and 
of the incarnation, but like^vise of the seven sacraments, and of the i falli- 
bility of the church of God, and of the necessity of uniry, and of the sov- 
ereignty, both spiritur-.l and temporal, of the Holy See."* 

*The present crisis of the Holy Se&. By R. E. Manning, D. D«, Lon- 
don r86i. p. 73. 



xlii INTRODXJCTION. 

allegiance of citizens was due to the seceding 
state rather than to the national government. 
This doctrine perished with the suppression of 
the rebellion. ^° 



I never, for my own part, heard that the work containing this 
remarkable passage was placed.in the "Index Prohibitorum Lib- 
rorura/' On the contrary, its distinguished author was elevated, 
on the first opportunity, to the headship of the Roman episcopa- 
cy in England, and to the guidance of the million or thereabouts 
of souls in its communion. And the more recent utterances of 
the oracle have not descended from the high level of those already 
cited. _ They have, indeed, the recommendation of a comment, 
not without fair claims to authority, on the recent declarations 
01 the pope and the council, and of one which goes to prove how 
far I am from having exaggerated or strained in the foregoing 
pages the meaning of those declarations. Especially does this 
hold good on the one point, the most vital of the whole— the title 
to define the border-line of the two provinces, which the arch- 
biohop not unfairly takes to be the true criterion of supremacy, 
as between rival powers like the church and the state. 

*'If, then, the civil power be not competent to decide the limits of the spir- 
itual power, and if the spiritual power can define, with a divine certainty, 
its own limits, it is evidently supreme. Or, in oilrer words, the spiritual 
power knows, therefore, the limits and the competency of the civil power. 
It is thereby, in matters of religion and conscience, supreme. I do not 
see how this can be denied without denying Christianity. And if this be 
so, this is the doctrine of the bull Unam Sanctain ,^ and of the Syllabus, 
and of the Vatican Council. It is, in fact, Ultramontanism, for this term 
means neither less nor more. The church, therefore, is separate and su- 
preme. 

Let us then ascertain, somewhat further, what is the meaning of supreme. 
Any power which is independent, and can alone fi:^. the limits of its own 
jurisdiction, and can therefore fix the limits of all other jurisdictions, is, 
ipso facto, supreme.! But the church of Jesus Christ, v.'itiiin tne sphere 
of revelation, of faith, and morals, is all this, or is nothing, or worse than 
nothing, an imposture and a usurpation — that is, it is Christ c" antichrist. "^" 

But the whole pamphlet should be read by those who desire to 
know the true sense of the papal declaration and Vatican decrees, 
as they are understood by the most favored ecclesiastics; under- 
stood, I am bound to own, so far as I can see, in their natural, 
legitimate, and inevitable sense.'* 

[When the writer commenced this investigation he was not 
aware of the extent of the power which ecclesiastical authority 
claimed. It is believed a large portion of the public may be 
equally wanting in information and that hence this extended 
note may be useful. — W . L.] 

*On the bull Unatiz Saiicta^n ''of a most odious kind;" see Bishop 
Doyle's Essay, already cited. He thus described it. 

fXhe italics are not in the original. 

J^'Csesarism and Ultramontanism." By Archbishop Manning, 1874, 
pp. 35-6. 



INTRODUCTION. xliii 

Congress has undoubted power to punish all 
who by overt acts organize sedition and revolt 
against the government, and to hurl its irresisti- 

(19) This is shown by the following : 

DEMANDS ON SPAIN BY THE CHURCH OF ROME. 
(Correspondence of London Times.) 

Paris, September 15, 1875. 
The Madrid papers give the text of the extraordinary circular 
addressed by the papal nuncio to the Spanish bishops, in which 
the Holy See protests against the religious tolerance admitted into 
the projected constitution. Clause 2 of the constitution says no 
one shall be interfered with on account of his religious opinions, 
nor in the exercise of his religious worship, save as regards the 
respect due to Christian morality. Nevertheless, all ceremonies 
or public manifestations other than those of the state religion are 
forbidden. But even this feeble attempt at tolerance is displeas- 
ing to the Vatican, which indignantly calls for the maintenance 
of Clause 1 of the Concordat of 1851, which says: 

"The Catholic apostolic Roman religion, which, to the exclusion of 
every other creed, continues to be the sole rehgion of the Spanish nation, 
shall always be maintained in the states of her Catholic majesty, with all 
the rigats and prerogatives which it ought to possess according to the law 
of God and the clauses of the holy canons." 

This clause, says the Vatican, prevents every non-catholic creed 
from being'exercised, whereas by the new constitution tolerance 
is permitted and Catholic unity destroyed. The Holy See further 
insists that by Clause 2 of the Concordat, "all instruction in pub- 
lic or private schools shall be in conformity with the Catholic 
faith, and the bishop is charged* with watching over the purity of 
faith and morals in school's.'' Lastly, Clause 3 of the Concordat 
promises the bishops "the help of the secular power every time 
that -they shall have either to oppose the malignity of men who 
try to pervert the souls and corrupt the morals of the faithful, or 
to 3top the printing, introduction, and circulation of bad and 
perverted books." How, asks the nuncio's circular, if tolerance 
becomes law, are the bishops to watch over the young and super- 
intend the press ? But the most astounding and significant phrase 
in the circular is the following : 

"It should not be forgotten that one of the causes of the civil war which 
still continues in certain provinces has been the way in which religious 
unity has been misunderstood by previous governments. By all these rea- 
cons and in view of these sad consequences the Holy See believes itself 
strictly obliged to present these observations to the Spanish government." 

It may be remarked that the presentation of this audacious 
claim by the Vatican is at a tinje when a liberal cabinet has just 
come into ofi&ce, and there can be no doubt that there is a threat 
implied. If the Spanish government rejects the claim, as all Eu- 
rope must hope it will, the blessing of the church will probably 
be definitely transferred to Don Carlos, and the progress of King 
Alfonso's party toward peace be retarded in every possible way. 
But if the Madrid cabinet take the bait, then Don Carlos will be 



Xliv INTRODUCTION. 

ble military force against all who defy its author- 
ity. Let us hope that reason may prevail, and 
avert any necessity for the exercise of these un 
doubted powers. 



deserted, and the papal interdiction be bestowed on Queen Isa- 
bella's son. The reason why the circular has been presented at 
the present moment is probably because the A'^atican sees that 
General Jeveliar's ministry is likely to be stronger than the 
outgoing cabinet, and therefore no time should be lost. 

THE FAMOUS PROTEST ISSUED BY THE PAPAL NUNCIO IN SPAIN— A 

CURIOUS DOCUMENT FOR THE 19tH CENTURY. 

(Correspondence London Standard.) 

Madrid, September 23. 
The changes of ministry, the war, the fate of King Alfonso, and, 
in fact, every other thing that could concern the future of the na- 
tion, have been s^nk into oblivion by the popular indignation 
against the circular presumed to have been written by Cardinal 
Antonelli, but ostensibly issued by the pope's nuncio in Madrid 
in the form of a nunciatorial letter to all the bishops of Spain. 
The telegragh has already given you its essence, but, as likely to 
have a bearing on coming events of importance concerning the 
relations between Spain and Rome, I am happy to be able, 
thanks to the editor of Senior Segasta's paper. La Iberia^ to give 
you this remarkable document entire. Its audacity has aroused 
universal indignation, and there are rumors that the government 
are at such loggerheads with the nuncio on the subject that he 
may have to ask for his passports. It is affirmed that he himself 
has broken the Concordat by issuing his circular to the bishops 
without the previous exequatur of the government. The press of 
every color save the non-catholic is up in arms, and this circular 
is the one topic of public discussion. Here it is : 

**NUNCIATURA ApOSTOLICA, MadRID 

*'To the Rev. Bishop of 

*'The project of the constitution proposed to be presented to the future 
Spanish cortes having been brought to the knowledge of the Holy See, the 
attention of the holy father could not fail to be called to Article XL of the 
same, relative to toleration of worships {tolerancia de cultos). In conse- 
quence the most excellent cardinal, the papal secretary of state, in the 
name of the Holy See, has addressed to the Spanish government, by 
means of its embassadors at Rome, a reclamation, and has ordered me at 
the same time to communicate its purport to your excellency, which I do 
without loss of time. 

"Paragraphs two and three of the said proposed Article XI. are as fol- 
lows : 

'* 'No persons shall be molested in Spanish territory for their religious 
opinions, nor for the exercise of their respective worships, saving the re- 
spect due to Christian morals.' 

"The form and foundation of these paragraphs could not escape being 
matter of pre-occupation and even of complaint on the part of the Holy 
See, whether considered in their relations to the Concordat of 1851, which 
has still the force of law in the dominions of his most Catholic majesty, or 



INTRODUCTION. XlV 

It can not well be doubted that in those places 
where congress has exclusive legislative authori- 
ty, it may protect all persons in the free exercise 

whether considered in the light of the sad consequences the proclamation 
of such a constitutional article would bring upon the Spanish nation, which 
from time immemorial has been in possession of the precious jewel of 
Catholic unity. It must be noted before everything as a point beyond dis- 
cussion that neither the government nor the cortes, nor any other civil 
power in the Spanish kingdom, has a right to alter or modify any of 
these articles of the Concordat without the previous consent of the Holy 
See. This maxim of right ought to be strictly observed in all matters 
which have been the object of an agreement (convenio). With all the 
more reason should this rule be observed in fundamental points such as re- 
ligion, the principal base of all well organized society. Well, the project- 
ed new Spanish constitution is conceived in such a way that at the very 
first sight there appears a grand difference between it and what is pre- 
scribed in Article 1. of the Concordat. I'he latter says : 'The Roman 
Catholic apostolic religion, which, to the exclusion of any other worship, 
continues to be the only one of the Spanish nation, shall be maintained for- 
ever in the dominion of her most Catholic majesty, with all the rights and 
prerogatives it ought to enjoy, according to the law of God and the dis- 
positions of the sacred canons.' 

"ihis article, as is obvious, declares and sanctions expressly the princi- 
ple of religious unity, and recognizes that the Catholic religion only is the 
religion of the state, to the exclusion of the profession of any other wor- 
ship. Ariicle XI. of the proposed new constitution, on the contrary, 
does not declare that the Catholic relig or is the only religiou of the Span- 
ish nation, nor does it express the exclusion of any other worship than 
Catholic,, but in its second part, in prescribing that 'no persons shall be 
molested in Spanish territory for their religipus opinions nor for the exer- 
cise of their respective worships, saving the respect due to Christian 
morals,' it explicitly authorizes the external exercise of other religions 
than the Catholic, thus guarantying freedom of worship by means of re- 
ligious toleration, contrary to the letter and spirit of the said article of the 
Concordat. 

"Never could it be sustained that in the first article of this solemn com- 
pact there should be expressed a simple fact, or rather a determination tc 
conserve Catholic unity in the Spanish dominions, without the intentior 
of maintaining it perpetually, and withholding all consent in the future to 
the exercise of other worships, 

"The simple reading of the article cited proves clearly that although it 
contains two parts, incidental the one and principal the other, they are 
both so analogous that they can not be divided. Thus they can have no 
other sense than this— that religion (the Catholic) shall ever be maintained, 
for it is de facto the religion of the Spanish nation. It is thus established 
that the Catholic religion is the only one of the said nation, to the exclu- 
sion of all other worships, and as such is announced expressly in the in- 
cidental proposition of the said article. This incidental part of the said 
article is, therefore, perfectly useless, and an idea reyugnant to the nature 
of a solemn stipulation and to the grave importance of the object matter 
of the Concordat, and the wisdom and prudence of the high contracting 
parties. 

"Consequently, if the exclusion of all other worships had not entered into 
the views and obligations understood between the high contracting powers, . 
they would have omitted the part referred to of the article, for nothing 



Xlvi INTRODUCTION. 

of religion. This is a duty which none can 
properly deny.^^ But it must be understood that 
this does not require the protection of prac- 



analogous to it appears in the Concordat between the Holy See and the 
other Cathohc powers in v/hose territory existed, de facto , freedom, or, at 
any rate, tolerance of worship, and who, therefore, could not consent to 
the express prohibition of non-catholic worship. 

"Article I. of the Concordat is not the only one affected by the project 
of the new Spanish constitution. Article II., as a sequence to Article I., 
disposed that 'education in the public and private schools o; every desciip- 
tion should be in all matters conformed to the doctrines of the Catholic re- 
ligion.' For this purpose it was agreed that the bi.shops and other dio- 
cesan prelates, whose ministry was to watch over the purity of faith and 
habits of the people, and over the instruction of the young, should en- 
counter no impediment of any kind in the exercise of this their right and 
duty. 

**By Article III. of the Corcordat, besides assuring the prelates full lib- 
erty in the use of their faculties and pastoral functions,, her Catholic 
majesty and government promised their powerful patronage and support 
with all the efficacy and strength of the secular arm, whenever these might 
be nectssaiy to resist the malignity of men who might presume to pervert 
the minds, or to corrupt the morals of the faithful, and also to prevent the 
printing, circulation, and introduction of bad or noxious books. But now 
Paragraph 2 of Anicle XI. of the projected constitution says that *no 
persons shall be molested in Spanish territory for their religious opinions, 
or the exercise of their respective worships, saving the respect due to 
Christian morals.' This implies, as an ineviiable consequence, that even 
the propagation, public as well as private, of anti-catholic doctrines is out- 
side the action of the lav/, and can not be impeded or repressed by the 
civil or the ecclesiastical power, or what comes to the same thing, it is 
implicitly authorized and positively admitted This is undoubtedly a 
manifest infraction of Article II. of the Concordat, which, in most em- 
phatic terms, solemnly accords that all public and private education in 
schools and colleges of every description shall be conformed to the Catho- 
lic doctrine in every point. Although Article XI. of the projected new 
constitution merely leaves free of civil and ecclesiastical action private 
tuition m Catholic doctrines, it is difficult to comprehend how such a liber- 
ty could exist, and yet at the same time exist in their full integrity and ex- 
tension the free exercise of the duties and rights reciprocally accorded the 
bishops by Article II. of the Concordat, viz : those relating to the 'teach- 
ing of youth and of watching over the purity of faith and of public morals.' 
Neither can it be comprehended how, under this projected Article XI. of 
the new constitution, the bishops could invoke the aid of the civil power 
with any hopes of success against the secret machinations and fearful de- 
signs of persons interested in perverting the understanding and corrupting 
tlie morak of the unwary, or against a clandestine press, and the introduc- 
tion and circulation of bad and noxious books 

■'From the preceding considerations, it is easy indeed to foresee the sad 
evils which would arise from the Article XI. of the projected new constitu- 
tion, in case of its adoption by the cortes, because it is an attempt to in- 
troduce a disastrous principle into a nation eminently Catholic — 2^ nation 
which, while it rejects freedom, or even toleration of worship, asks with a 
loud voice the re-establishment in Spain of her traditional religious unity, 
interlaced as it has ever been with her history, her customs, and her 
glories. 



INTRODUCTION xlvii 

tices inconsistent with ^'domestic tranniiillily/ 
with the ''public welfare/' with the rightful ex- 
cise of any power authorized by the constitution, 
or the perpetuity of the government. The rights 
of government and of religious liberty are con- 
current, and neither one can go to the extent ot 
destroying the other. Row far this protection 
may be extended within the states under the 
XIYth amendment to the constitution remains 
to be definitely settled. 

The constitution may be changed in the modes 
therein provided. It is therefore a duty of every 
citizen to maintain the religious freedom of the 
constitution unimpaired, and to meet at the 
threshold every doctrine that might ultimately 



"Let it not be forgotten that the want of recognition of religious unity 
on the part of Spain's previous governments has been one of tne causes of 
the civil war, still sustained in some of the provinces of the kingdom. For 
this and all other reasons exposed, and in view of the sad consequences 
involved, the rloly See believes it is acting up to its strictest duty in prof- 
fering these considerations to the Spanish government, and imploring it 
not to permit the introduction of the aforesaid Article XI. into the pro- 
jected new constitution, for by so doing the desired harmony between the 
Holy See and the Spanish government might be compromised. 

"I have the honor to make this known to your reverence m fulfillment 
of the orders of his excellency, Cardinal Antonelli, the papal secretary of 
stale, that y.)u may adjpt it as your rule of conduct, and may be able to 
appreciate the im,)ortance the Holy See attaches to this grave point. 
Availing myself of t'lis occasion to repeat to you my sentiments of most 
disrin^iish^d co.isid^ration, I remain, your affectionate and faithful 
servant. 

''JuA.N, Archbishop of Calcedo.iia, Apostolic Nuncio to Spain. 

''Madrid, August 25, iS/s." 

(20) This has been sufficiently shown, it is believed, in an article 
by the writer of this introduction, in the. Republic [Washington] 
Monthly Magazine for October, 1875, vol. 5, page 195. 

(21) Board of Education v. Minor, 23 Ohio State Reports, 247. 
Const. Sec. 8 and Preamble. 



Xlviii INTRODUCTION. 

destroy it, either by a change in our fundament- 
al law or by an evasion or perversion of it. 

Tf therefore there is or may be any ecclesia^- 
tical system or religious sect whose teachings 
and purposes are inconsistent with the religious 
toleration and freedom now existing in the opera- 
tion of the national government^ they should be 
met by the logic of reason and the power of 
truth. Whenever their purposes go beyond dis- 
cussion and into overt acts, they will be amena- 
ble to the legislation and power which circum- 
stances may require. 

In our political system there are state govern- 
ments, organized under state constitutions, each 
with its appropriate legislative, executive, and 
iudicial departments. These state governments 
exercise all political power not delegated to the 
supreme national government, and may exercise 
some concurrent powers. 

As already intimated, religion m the states is 
subject to such regulation by constitutions and 
by statute and common law principles as may be 
created or prevail therein. Unless the XIYth 
amendment to the national constitution has 
secured equal religious privileges, and so restrained 
the power of the states, it would be possible for 
each state to establish a religion, to require religious 
tests, and otherwise introduce all the evils on 



INTRODUCTION. XllX 

these subjects which the national constitution 
prohibits congress from introducing. 

Our state constitutions, however, now ordain 
religious toleration, and establish religious free- 
dom substantially in the spirit of the national 
constitution. In our political systems, both state 
and national, all citizens are left free to believe 
that '-the powers that be are ordained of God,' 
or to reject this doctrine. But the governments 
in the exercise of their functions are civil or sec- 
ular only. Whatever citizens may believe, the 
constitutions acknowledge no authority derived 
from, or dependent on ecclesiastical organizations, 
officers, or powers. It follows from this that the 
inauguration of all officers is only a civil or secu- 
lar rite.'^^ This necessarily results from the pro- 
hibition of any union of church and state, from 
religious toleration, and the equal protection af- 
forded to all opinions and religious practices not 
inconsistent with the duties and purposes of 
government. It results from the guaranties 
in favor of religious freedom found in our con- 
stitutions. But after all, these guaranties rest 



(22) In *'The History and Antiquities of the Anglo-Saxon 
Church," &c., by John Lingard, D. D. (London, 1845), vol. 2, 
page 27, it is said, "The inauguration of princes was originally a 
civil rite. The emperors of the Romans and the kings of the bar- 
barians were alike elevated on a shield and saluted by the accla- 
mation of the "army.*' The author then gives a historical sketch 
of the change from this system, and seys, * 'Theodosius the younger 
was the first who is recorded to have solieited the royal insignia 
from the ministers of the church.** 

4 



I INTRODUCTION. 

on public opinion. They may be swept away by 
this power. How important, then, is it to edu- 
cate public opinion up to that true standard which 
shair secure religious toleration and forever pre- 
serve the just rights, of all and the perpetuity of 
the republic for all." 

The foregoing extract from the work on the 
Law of Religious Societies has been introduced 
at some length, because it seemed difficult to 
abridge it without impairing its supposed useful- 
ness. In concluding this introduction, it, and the 
lectures which follow, are submitted to a gener- 
ous public with the belief that they have been 
prepared ^'with malice toward none, with chari- 
ty for all," and in the hope that they may aid all 
reflecting persons to learn and "• do the right as 
Grod gives us to see the right." 

Wm. Lawrence. 

Bellefontainb, Ohio. September, 1875. 



LECTURES 

ON 

The Rise of the Romish Church. 



CHAPTER I. 

Christ the divine and only true head of the 
church upon the earth — Early corruption of 
the church — Foundation for Eomanism — Claims 
of Eomanism to apostolic succession — Not an 
apostolical, but an apostate church — Constan- 
tine the Great — Union of church and state. 

Christianity was established in its 
purity by the Son of Grod, the true, 
divine, and only head of the church up- 
on the earth. And this church, during 
the apostolic age, and perhaps for half 
a century, or even a whole century after- 
ward, presented to the world a holy, 
perfect, and most venerable aspect. 

Persecuted on every hand it still exhibit- 

51 



52 LECTURES OX THE 

ed the most remarkable humility and 
meekness, because favored in an uncom- 
mon measure with the presence and spirit 
of its divine Master. 

But before the close of the second cen- 
tury this scene, morally one of the most 
beautiful, began to change, and before 
the close of the fourth century corruption 
of doctrines, of morals, and of discipline, 
had crept into the church. 

One ecclesiastical historian who wrote 
in the second century declares that the 
^'purity of the church was confined to 
the days of the apostles." Jerome, who 
lived in the fourth century, asserts that 
the primitive churches were tainted with 
errors, even while some of the apostles 
were still alive. While such statements 
may be somewhat startling, yet we are told 
that in the presence of the Savior himself, 
the evening preceding his death upon the 
cross, there was a controversy among the 
disciples as to ^^^ "which of them should be 

U) Luke zzii. 2A. 



RISE OF THE ROMISH CHUECH. 53 

the greatest in his kingdom." If the 
Apostle Peter was to be their head in 
that kingdom, is it not remarkable that 
the fact was not known to the other apos- 
tles at that time ? 

The Apostle Peter expressly cautions 
ministers of his day against attempting 
to be "lords over God's heritage. "^^^ And 
the fact is undoubted, as we learn from 
several of the epistles, that there were 
strong indications of the ambition, sel- 
fishness, and love of power of those who 
were set as the leaders of the people, and 
and who should have been ensamples 
to the flock. 

(^)We read of Diotrephes, who loved to 
have the pre-eminence, and who on that 
account troubled the church. The apos- 
tle, in addressing the Thessalonians, 
speaks of ^^^'Hhe man of sin who opposeth 
and exalteth himself above all that is call- 
ed God, or that is worshiped ; so that he as 

(1) I. Epistle of Peter v. 3. 

(2) III. Epistle of John ix. 

(3) II. Thess. 11. 3.4. 



54 LECTUEES ON THE 

God sitteth in the temple of God, show- 
ing himself that he is God." 

What bettel* description could now be 
given, of the pope of Rome, styled, the 
holy father, by Romish writers and our 
lord the pope, and another god upon the 
earth, and titles like these applied to him, 
who claims to be enthroned upon infalli- 
bility, and to control the consciences, and 
dispose of the souls of men at his will. 
May we not readily perceive in this de- 
scription that there was already the germ 
of iDopery? 

^^^ The apostle further says, ^' The mys- 
tery of iniquity doth already work," and 
from which Bishop Newton maintains that 
the foundations for popery were laid in 
the apostle's days, and that the super- 
structure was raised by degrees. ^ 

And we find from the apostle's let- 
ter to the Corinthians, (i. 10, 14) that 
idolatry was stealing into the church; 
and from his letter to the Colossians (ii. 



(1) II. Thess. ii. 7. 



RISE OF THE ROMISH CHURCH. 55 

18), that there was a voluntary humility 
and worshiping of angels — since taken 
from the angels and transferred to the 
saints. Do we not learn from Timothy 
(i. 6, 5,) that there w^as a vain ob- 
servation of festivals; and from Gala- 
tians (iv. 10) that there was a vain 
distinction of meats ; and from Colossians 
(ii. 23) that there were traditions and 
commandments, and doctrines of men? 

Suppose then that the Romish church 
does claim to have come down from the 
time of the apostles. Is it not easily to 
be seen that what the apostle here con- 
demns constitute the elements of the errors 
which were afterward developed into a 
papacy ? 

An eye that could see all things would 
even then have perceived, that if there 
were no restraints these incipient er- 
rors would grow up into that system, 
which would expand into all the corrup- 
tions and arrogant claims which have 
ever characterized it. It may trace its 



56 LECTURES ON THE 

history and its authority into the very 
midst of the apostles, and yet not have 
a true apostolical succession. 

Judas was an apostle, and the name 
of Pontius Pilate appears in the apostles' 
creed. His name is honorably connected, 
but who w^ould therefore trace his lineage 
back to Pontius Pilate, who delivered 
Christ into tJie hands of his crucifiers? 
There need be no alarm among Protes- 
tants at this plea of apostolic succession, 
neither at the claim that the Romish is 
the true church, in consequence of the 
so-called succession. 

That is not necessarily the true church 
which can trace itself back through gene- 
alogies to the same century with the 
apostles. Isaiah says " To the law and to 
the testimony ; if they speak not according 
to this word there is no light in them."^^^ 
And when this appeal was made there 
were prophets commissioned from above, 
and chief priests who had a real suc- 

(1) Isa. viii. 20. 



RISE OF THE ROMISH CHURCH. 57 

cession, and one that could be traced 
clearly; and yet the people were com- 
manded not to believe absolutely, but 
to bring their doctrine to the word of God. 

In Matthew's gospel (xvi. 6, 12,) it 
is written: ^'Then Jesus said unto 
them, Take heed and beware of the 
leaven of the Pharisees and of the Sad- 
ucees." And yet the Pharisees sat in Mo- 
ses^ seatj and had the true ecclesiastical 
succcession of their age. 

Aaron was a high-priest, and possessed 
a valid and legitimate succession. But 
Aaron made a golden calf; and were the 
people therefore justified in worshiping 
it because he made it ? 

Urijah was a high-priest, with a legiti- 
mate succession from Aaron, but Urijah 
introduced idolatry into the temple, and 
the people in that day were under the 
solemn duty of becoming dissenters from 
it, and not conformists to it. 

Caiaphas, the chief priest by a legiti- 
mate succession, gaA^e sentence against 



68 LECTUKES ON THE 

Christ, denouncing him as a blasphemer. 
And if we had been there, and had listen- 
to the teachings of the church at that 
time, we too would have joined in the cry, 
Away with him; crucify him. But if we 
had listened to the teachings of the 
Spirit of God, in the oracles which he 
gave, we would have said, ''Hosanna 
to the Son of David; blessed be he that 
Cometh in the name of the Lord." 

This plea of succession is worth noth- 
ing, when we know that the fold of 
Christ was exhorted not to follow ''rav- 
ening wolves," some of whom, the apostle 
declared would to rise up in their midst. 
He writes (Acts xx. 29, 30): ''For I 
know this, that after my departing shall 
grievous wolves enter in among you, not 
sparing the flock. Also of your own 
selves shall men arise, speaking perverse 
things, to draw away disciples after them." 

Here, then, we learn how churches 
may trace their ministry back to the 
church at Ephesus, and to the elders 



RISE OF THE ROMISH CHURCH. 59 

'I'liere, to whom Paul uttered these 
warning words, and yet be corrupt 
from the beginning, and become more so 
as age, opportunity, and power increase. 
And yet when these are addressed upon 
that subject they can point to their origin 
in the church of Ephesus, to which the 
Apostle Paul himself preached. And so 
also might others to the church at Corinth, 
to which Peter preached ; but not to 
the church at Rome for a succession from 
Peter, for he was neither bishop nor 
preacher there. 

And, therefore, should any one dem- 
onstrate the fact clearly of such a suc- 
cession, directly from the church at 
Corinth or Ephesus — churches found- 
ed by the apostles; if they could tell 
us who were the successors of Paul and 
Peter as preachers there, this might 
have the appearance of a strong argu- 
ment. Yet you wilf observe that this 
of itself would prove nothing as to the 
true church, when the apostle plainly 



60 LECTURES ON THE 

tells us that men of the disposition of 
grievous wolves would succeed him there ; 
and that right among themselves, per- 
haps of the very number to whom he 
was then speaking. As it was at the 
last supper, when Christ said, ^^^''one of 
you [yes, one of you at this table,] shall 
betray me," so may it also have been in 
the church at Ephesus : men ^ould rise 
right out of the church and speak per- 
verse things to draw disciples after them. 
To these a church might now trace itself, 
and yet be a corrupt church, perverse in 
its origin, and corrupt, arrogant, and still 
more wicked in the end. 

And so may the Romish church trace 
itself back to the church where Peter 
was once the apostle, and yet be not an 
apostolic, but an apostate church. And 
judging from the destructive spirit and 
habits of the Roman Catholic Church in 
the past, if it can ' trace its history to 
the time of the apostles at all, it must be 

(1) Matt. xxiv. 10. 



RISE OF THE EOMISH CHURCH. 61 

to those whom the apostle designated as 
grievous wolves, for it certainly has de- 
stroyed by the thousands those who belong- 
ed to the fold of Christ, wherever it has 
had the power so to do. When we speak 
thus plainly we speak truthfully, for the 
history of the papacy is in large part 
written in the blood of hundreds and 
thousands of Protestant Christians. All 
know this who know anything, of the 
past history of that church. And it 
is a portion of its history, also, which, 
instead of having a desire to obliterate it, 
it still appears to have the purpose to 
repeat it as the opportunity is afforded. 

Let us now return and trace some 
of the causes which corrupted the church 
until it enters the period known as the 
middle, or dark ages, extending from the 
fifth to the fifteenth century, and from 
which it emerged a full grown papal 
hierarchy, and Romish church, as we still 
have it, with slight modifications, in this 
age and country. 



62 LECTURES ON THE 

One writer of the third century says : 
^^ By little and little, and from small be- 
ginnings, a kingdom and a love of domin- 
ion entered the church." In the apostles' 
time, he says, there were only deacons; 
in Cyprians age, the third century, sub- 
deacons ; the following age, arch-deacons ; 
then arch-bishops, and patriarchs. We 
may say, ultimately, a prince of these 
patriarchs, the Roman pontiif. 

The eminent church historian. Dr. 
Mosheim, so noted for his impartiality 
as well as for his learning, says of the 
third century: 

"The face of things began now to 
change in the Christian church. The 
ancient method of ecclesiastical govern- 
ment seemed in general to subsist, while 
at the same time, by imperceptible steps 
it varied from the primitive rule and 
degenerated toward the form of a religious 
monarchy. The bishops aspired to high- 
er degrees of power and authority than 
they formerly possessed, and not only 



EISE OF THE KOMISH CHUECH. 63 

violated the rights of the people, but also 
made gradual encroachments upon the 
privileges of the presbyters. And that 
they might cover these usurpations with 
an air of justice and an appearance of 
reason, they published new doctrines 
concerning the nature of the church, 
and the dignity and authority of its of- 
ficers." 

When we come to the fourth century, 
we find that the bishops, whose opulence 
and authority were increased, since the 
reign of Constantino, began to introduce, 
gradually, innovations into the form of 
ecclesiastical discipline, and to change the 
ancient government of the church. 

Their first step was an entire exclusion 
of the people from all participation in the 
administration of ecclesiastical afi^airs, and 
afterward, by degrees they divested even 
the presbyters of their ancient privileges, 
and of their primitive authority, so that 
they might have no impertinent protestors, 
as they called them, to restrain their am- 



64 LECTURES ON THE 

bition or to oppose their proceedings, and 
principally that they might either engross 
to themselves or distribute as they thought 
proper the posessions and the revenues 
of the church. Hence it came to pass 
that at the conclusion of the fourth cen 
tury 'Hhere remained no more than a mere 
shadow of the ancient government of the 
church.'' And while this is true ol 
the government of the church, we must 
not suppose that the doctrines of the church 
remained in their purity, for we have 
seen that the apostles, already in their 
time, warned against errors which would 
come in. In many cases no doubt there 
was corruption of doctrine in order to 
establish a certain government — for the 
adoption of one error most generally re- 
quires the declaration of another in order 
to establish the preceding. Like the tell- 
ing of one falsehood, the second is re- 
quired to make the first appear as truth. 
While therefore the form of church gov- 
ernment was subjected to change for sel- 



EISE OF THE EOMISH CHUKCH. 65 

fish purposes, the same motives would 
also be at work to accomplish a change 
of doctrine to correspond with the form. 
In this fourth century in another respect 
we find that which, perhaps more than 
anything else, contributed to the degener- 
acy of the church in the substitution of 
form for the true spirit of Christianity. 
And while this was true, nevertheless it 
was an event which at the time seemed to 
be of more value to the church than any- 
thing which had transpired in that cen- 
tury. But the things which seem at first 
to be best, at last frequently prove to 
be the worst. Such was the result here. 
The persecution of the Christians was at 
its greatest severity under Diocletian, 
one of the superior Roman sovereigns, 
but in the rise and fall of ]3arties in 
the agitated empire, Constantine, one of 
the inferior sovereigns, came into pow- 
er, and nominally became a Christian. 
This event was so remarkable and en- 
couraging that a large number of Chris- 
5 



66 LECTURES ON THE 

tians flocked to his standard and swelled 
the ranks of his army ; and we are told 
that a reconstruction of the empire was 
effected upon a plan entirely new ; that he 
gave the Christians full liberty to profess 
and practice their religion, and that the 
renovated empire was pervaded by the 
worship and the institutions of Christian- 
ity. All of which no doubt was done 
from the policy of the leader of armies, 
or of the politician, and not from any 
special sense of justice to the Christian, 
and still less from any real attachment to 
his religion. He wished to attach the 
Christians to his party, that they might pro- 
tect him against the designs of Maximian, 
the ruler of the eastern provinces of the 
empire, and who claimed to be the sover- 
eign of the whole empire. Constantino, 
in order to gain favor with the church, 
confirmed the usurpation of the bishops 
by his authority, and bestowed upon them 
a degree of wealth and power to which 
they had before been strangers. He 



RISE OF THE ROMISH CHURCH. 67 

favored the church, and the church fa- 
vored the empire. The church played 
into the hands of the state, and the state 
into the hands of the church. And as we 
have said already, a formalist in religion 
but destitute of its power, a proud and 
ambitious emperor, he conferred new splen- 
dor on every part of the ecclesiastical sys- 
tem. He fostered those things which had 
a tendency to convert religion, from an 
humble^ spiritual service, into a gaudy , osten- 
tatious ritual, and its ministers into lords 
over God's heritage, instead of examples to 
the flock, as were the apostles. Old Testa- 
ment rites, heathen ceremonies, and insti- 
tutions of worldly policy which had long 
before begun to enter the church, now saw 
the gates open, and they rushed in like a 
flood, and the mass of the people, as well 
as the clergy, were gratified with the 
change. 

The Jewish proselyte was pleased to see 
the resemblance which the economy of the 
Christian church began to bear to the an- 



68 LECTURES ON THE 

cient temple service. The pagan convert 
was daily more reconciled to a system 
which he saw approximating to that which 
he had been long accustomed to behold in 
the house of his idols, and the artful pol- 
itician could not but admire a hierarchy 
so far subservient to the interests and 
conformed to the model of the empire. 
Constantino assumed to himself the right 
of calling general councils, of presiding 
over them, of determining controversies^ 
and of fixing the bounds of church prov- 
inces. He fully established the govern- 
ment by bishops, the first rank always be- 
ing reserved for the bishop of Rome, the 
capitol of the empire, and the city in 
which Constantino dwelt. After the death 
of Constantino, the Bishop of Rome suc- 
ceeded in gradually extending his usur- 
pation until he was finally confirmed in it 
by an imperial decree, A. D. 90, by the 
Roman emperor, with the title of Gregory 
I. ; and here we have the first pope, or 
Roman pontiff; 



RISE OF THE ROMISH CHURCH. 69 

Have we r,ot then, in the govern- 
ment of the Emperor Constantine, a 
most excellent foundation for Romanism, 
not Romanism complete ; but is this not a 
flattering beginning for papal Rome as she 
now appears to the world ? Conceived in 
the centuries which* had gone before — ■ 
here the child was born and cradled upon 
the couch of religious pomp and temporal 
power, which in the centuries following 
grew up and became the strong man of 
sin — the mystery of iniquity. The in- 
troduction of these heathen rites by the 
Emperor Constantine point us to their 
completion in the Romish church now, 
which while it is partly Christian is also 
largely pagan. 



70 LECTUEES ON THE 



CHAPTER II. 

Paganism and Eomanism compared — Apocry- 
phal New Testament received by Eomanist 
— Why rejected by Protestants. 

In order to substantiate the declaration 
first made, that while the Romish church 
is partly Christian it is yet also largely 
pagan, especially in its ceremonies, and 
also in some of its faith, we need but 
refer to the striking resemblance, in a 
large variety of aspects, between the relig- 
ious observances of Romanism and Pagan- 
ism. The pagan ruler was called Ponti- 
fex Maximus. The Romanists give their 
pope the same title — the Grreat Pontiff, 
also the Grrand Pontiff. The custom of 
the priests shaving their heads corre- 
sponds with the custom of the prifests of 
the goddess Isis, an Egyptian deity. 
A standard classical author — ^Anthon — 



RISE OF THE ROMISH CHURCH. 71 

tells US that the rites of the above named 
goddess were transplanted to Italy ; that 
they were forbidden at Rome, but were sub- 
sequently revived there again. The pres- 
ent system of nunneries corresponds with 
that of the vestal virgins who were priest- 
esses among the ancient Romans, and 
who only after thirty years of service in 
the temple of Vesta were then permitted 
to marry. Their worship in a dead lan- 
guage, and which is but unmeaning mum- 
mery to ninetenths of their worshipers, 
and their ten "hail Mary's" to their one 
"our Father" correspond to the vain 
repetition of the heathen in their worship, 
condemned both by the Apostle Paul and 
the Savior himself. Their punishment of 
the flesh corresponds with the practice of 
the priests of Baal, who scourged them- 
selves even unto bleeding. The ceremo- 
nies of their candlemas^^ correspond with 
that which the pagans celebrated in honor 

(1) On this day, February 2d, the Roman Romanists consecrate 
the candles and tapers which are to be used in their churches 
thraughout the year. 



72 LECTUEES ON THE 

of Ceres and Proserpine — ^the goddess of 
the harvest and her daughter. The hang 
ing of the beads about the neck corre- 
sponds with the pagan custom of suspend- 
ing vials about the necks of their children 
to preserve them from the enchantments 
of evil spirits. Dr. Conyers Middleton, in 
his letter from Rome entitled, "The Relig- 
ion of the Present Romans Derived from 
their Heathen Ancestors," demonstrates 
in detail, and with great clearness, the fact 
that the Romish church has adopted many 
things belonging to the pagan religion, 
and among others he refers to the follow- 
popish practices which are of heathen 
origin by saying: 

"The Romish saints answer to the 
Pagan Divi, or deified mortals, whom the 
heathens used to beg to intercede with the 
higher divinity; but the ruder minds 
among them, incapable of nice distinc- 
tions, worshiped those lesser gods they 
should have but invoked. Each one of 
the heathens had his favorite god, to whom 



RISE OF THE ROMISH CHURCH. 73 

he prayed ten times for once to the Om- 
nipotent. The heathen mariners wor- 
shiped Yenus, calling her 'Stella Maris,' 
and 'Regina Cselorum.' The Romanists 
worship the Virgin Mary and style her 
the 'Star of the Sea,' and the 'Queen 
of Heaven.' 

"The heathen made images of their 
divinities, knelt before them, adorned 
them with flowers, offered incense to them, 
lighted tapers before them, and carried 
them in procession precisely as their 
popish imitators do now. The latter say 
that some of their images were dropped 
down from heaven — a borrowed idea. The 
Trojans declared that their Palladium, a 
wooden statue some three cubits long, fell 
from the sky. The Grreeks took home with 
them this falsehood from the spoils of 
Troy, and soon it rained statues on all the 
Grrecian cities. We read in the Acts of the 
Apostles how St. Paul was troubled at Eph- 
esus with one of these palladia, a statue 
of Diana that had fallen from Jupiter. 



74 LECTURES ON THE 

''' They display at Rome now a picture 
of the Virgin which long ago hung lus- 
trous over the city, and was taken down 
by the pope and bestowed in St. Peter's 
Church. It is only the old story revived 
of N'uma's shield which hung shining in 
the air over the same city, and was 
taken down by that pagan prince and 
hung in the temple of Jupiter. 

"All those speaking, nodding, wink- 
ing, sweating, and bleeding statues so 
common in popish countries, are mere 
copies of pagan fictions. The Athenian 
statues all sweated before the battle of 
Cheronea, and so did the Roman statues 
of Mars and Apollo during the consulship 
of Tully. Juno's statue at Veil assented 
with a nod to go to the Imperial City, 
and Anthony's statue on Mt. Alban bled 
from every vein of its marble before the 
battle of Actium. Some of the Romish 
statues are said to cure diseases. The 
heathen writer Lucien laughs at the peo- 
ple of his day for believing the same 



RISE OF THE ROMISH CHURCH. 75 

m 

thing of their images. The popish priests 
exhibit miraculous marks and dents in 
stone made by this saint's knee, and that 
saint's finger. It is all heathen. The 
foot-prints of Hercules were shown on a 
rock in Scythia, and Castor and Pollux 
fighting against the Latians left the prints 
of their horses' hoofs on a rock at Regil- 
lum as the story runs. 

"The kissing of images, and of the 
Pope's toe is old paganism. The priests 
of Baal kissed their images. The Druids 
kissed the toe of their high-priest a thou- 
sand years before Christ, and the toe of 
the old statue of Jupiter, now converted 
into the statue of St. Peter in Rome, is 
worn, but not all by Christian mouths; 
the heathen laid their lips there first for 
many a year. Papal incense is heathen, 
and some of the early fathers of the church 
died for refusing to use it. Holy water is 
pagan with all its uses. The vessel con- 
taining it stood in the same part of the 
old temples as it does now in the Romish 



76 LECTURES ON THE 

church, and was employed in the same 
way for worship and purifications. They 
called it Lustral water, and believed 
that drops of it falling on the body would 
wash out sin. Even Ovid ridiculed thus 
the idea of baptismal regeneration : * Ah, 
too credulous they who imagine that 
crimes can be removed by a little flowing 
water.' It is remarkable that the mirac- 
ulous conception of the Virgin is cele- 
brated now on the second of February, 
the very day that the old Romans cele- 
brated the miraculous conception of Juno. 
Even purgatory is not original with the 
papists; we read of it in the treat- 
ises of Plato, and in the sixth book of 
Virgil's JEneid. Prayers for the dead are 
copied from JEneas, who prayed for the 
soul of Anchises. As to the hermits, long 
before the Christian era we read of the Ere- 
mite Pythagoras, who lived under ground 
seven years, and whose daughter was 
an abbess. As to the priestly vestments, 
they are all older than the Christian era, 



EISE OF THE EOMISH CHURCH. 77 

and some of them, like the 'Amice/ and 
the 'Alb' retain the very names by 
which they were called in the days of 
Numa Pompius. The 'pelt,' a garment 
worn by an inferior order of priests, is a 
relic of those rude times when the hea- 
then sacrifer wore the skins of the beasts 
with the fur outward. The tonsure was 
forbidden to the priests of Israel because 
it was the custom among the idolaters of 
Assyria, aud marked also the priests of 
Isis in Egypt, and the very name of pope 
comes from the pagans. "^^^ 

The Romanist can point to no authority 
in the ]N"ew Testament neither for the forms 
of worship nor for many of the doctrines 
which his church maintains, but he finds 
them in what are known as the apocryphal 
books, or the apocryphal 'New Testament, 
so called, but which the Protestant re- 
jects, and for the following reasons: 
All the canonical books of the New 



(1) The Vatican, the principal palace of the pope, is the temple 
from Which the pagan priests and priestesses, called '*Vates," 
made their predictions. 



78 LECTURES ON THE 

Testament scriptures were written in 
the first century of the Christian era, 
and were collected into what the early 
Christians called the '' sacred books,^^ 
"the divine scriptures," and ''the script- 
ures of the Lord," — before the death of 
the last apostle and evangelist, John — • 
but there is no evidence that the Apocry- 
phal books were extant in the first cen- 
tury. They are not quoted by the apos- 
tles, nor by any of the apostolical fathers, 
whose writings extend from the year 
70 to the year 108 in the Christian era. 
Again : it was the custom to read the 
books.of the scriptures in the churches of 
the early Christians, but we have no ac- 
count that they read any of the apocry- 
phal books in their churches Again: the 
inspired books of the New Testament 
were also noticed by the adversaries of 
Christianity, but the apocryphal books 
were not noticed by them. No one de- 
fended them as genuine, and hence there 
was nothing for the adversary of Chris- 



KISE OF THE KOMISH CHUECH. 79 

tianity to contend against concerning 
them. 

And when there were questions of 
church doctrine in controversy between 
Christians, the apocryphal books were 
never alleged as authority in the contro- 
versy. 

And for still another reason are the 
apocryphal books rejected. In the third 
centur} there was the beginning of the 
writing of commentaries upon the Script- 
ures. And there were various versions 
of the Scriptures, but there were no com- 
mentaries upon the apocryphal books; 
and besides this silence of three centuries, 
or this evidence of their rejection during 
that period, we also have other evidence 
that they were positively rejected during 
all that time. 

Only when we come to the fourth cen- 
tury do we find the existence of such 
writings. And as there was from century 
to century an increasing demand for the 
books known as the Scriptures, so in all 



80 LECTURES ON THE 

probability, and as the most reasonable 
supposition concerning them, the apocry- 
phal books were written and exposed to 
sale for pecuniary profit. They are there- 
fore rejected by the Protestants not be- 
cause they teach Romanism, but because 
they are spurious, and not genuine 
scripture. 

We may conclude the present lecture 
therefore by saying that by Constantine 
the Grreat, who lived in the fourth century, 
many things were introduced into the 
church w^hich were foreign to the religicn 
of Christ and his disciples; and by 
the sanction and the influence of the 
bishops, and especially of the Bishop of 
Rome, in the defense of this corruption 
of Christianity, the Romish apostasy was 
fairly begun. And it is further clearly 
apparent, from the most reliable church 
history, that during the fourth and fifth 
centuries ceremonies were rapidly multi- 
plied ; and when the church enters the 
middle or dark ages, with the opening of 



EI8E OF THE ROMISH CHUHCH. 81 

the sixth century we are also credibly 
informed that new doctrines were intro- 
duced from century to century until it be- 
came the body of error and ignorance, 
which emerged from the moral darkness 
in the sixteenth century, and as the re- 
formers then found it. 



82 LECTURES ON THE 



CHAPTER III. 

When false doctrines were incorporated into the 
church of Eome — The first attempt at the 
reformation of the church — Decrees of Pope 
Gregory YII. — The allegiance of the Eoman- 
ist to civil government — The apostolical tree. 

In the preceding chapter the history of 
the church was traced to the close of the 
reign of the Emperor Constantino in the 
fourth century, and at which period the 
church had lost much of her true faith 
and Christian simplicity, having adopted 
error in doctrine and an ostentatious ritual 
in worship. This character she had not 
acquired from the common people, but 
from those in authority. 

In the fifth century rites and ceremo- 
nies were extended, as is still the natural 
tendency where they are introduced, and 
errors in belief were multiplied through 



RISE OF THE ROMISH CHURCH. 83 

the influence of those then called patri- 
archs. Superstition also increased. The 
intercessions of the departed began to be 
invoked. In this century — the fifth — we 
have the account of him who already 
made an attempt at the reformation of the 
church. And while he was not successful 
as those who followed him centuries later, 
yet we must give honor where honor is 
due, on account of faithful effort, remem- 
bering that in the day of final accounts 
our joy and our reward wdll also be ac- 
cording to our sincerity, and not alone 
according to our success. 

Here we find the first who openly 
and boldly made the attempt at the refor- 
mation of the church — Vigilantius, the 
watcher, as his name imports, a presbyter 
and a resident of Spain, then in the west- 
ern church, so called. He was a learned 
and eloquent man. And when we ascer- 
tain what he opposed, we learn also what 
there was of evil which had already crept 
into the church. 



84 LECTURES ON THE 

He denied that the bones and the tombs 
of the martyrs were worthy of religious 
worship, and hence censured those who 
made pilgrimages to places counted 
sacred. He ridiculed the idea that mir- 
acles were occurring in the temples con- 
secrated to the martyrs. He condemned 
the practice of keeping vigils in those 
temples, and taught that the custom of 
burning wax-candles in the day-time at the 
sepulchers of the martyrs was unwisely 
borrowed, by the Christians, from the su- 
perstition of the pagans. He maintained 
that prayers addressed to departed saints 
were fruitless, and opposed the prevailing- 
fasts, the celibacy of the clergy, and the 
monastic life. He taught that neither 
those who distributed all their goods 
among the poor, and lived in voluntary 
poverty, nor those who sent portions of 
their property to Jerusalem, performed 
an act, within itself, pleasing to God. To 
some of the Grallic and Spanish bishops 
the sentiments of Vigilantius were not 



RISE OF THE ROMISH CHURCH. 85 

offensive, but a monk of that age, called 
Jerome, attacked this church reformer 
with so much acrimony that he saw the 
necessity for silence in order that his life 
might not be in peril. 

This effort, therefore, to restrain the 
rising corruptions, and to crush the reign- 
ing superstition, was checked, and the 
good name of him who made the attempt 
was placed with those of succeeding gen- 
erations into the catalogue of heretics — a, 
list of those who have not believed what 
the church of Rome makes it necessary 
to believe in order to membership and 
communion with her.^^^ 

And let it be distinctly borne in mind 
that if the true church of Christ can not 

(1) It may not be without interest to refer in this connection to 
the names of those regarded by the Romish churches as the chiefs 
among the heretics. In a work entitled 'The End of Religious 
Controversy,"' by the Right Rev. John Milliner, we find a m:iu 
entitled the Apostolical Tree. The body of this tree represen • 
the popes of Rome. The branches adhering to the tree represe it 
those regarded as saints, and the broken and falling limbs of the 
tree are the principal heretics, pronounced so by the church. Of 
these there are over eighty in number. Prominent in that num- 
ber we find the name of the one already referred to, who first at- 
tempted the reformation of the church, and Wickliffe, and Jerome 
of Prague, and John Huss, and Martin Luther, of course, and 
Melanchton, Zwinglius, and Arminius, and Wesley, and White- 
field, and others, men whose names will live and glow with honor 
while the lifeless and decaying trunk from which they are sepa- 
rated will be remembered only by its death and its corruptions. 



86 LECTUKES ON THE 

be found within the pale of the estab- 
lished church at that period; if there was 
not a remnant of the faithful within the 
the church ; if there was not a spark of 
spiritual fire under the rubbish and the 
ashes of the age ; and if all had wandered 
after the beast and the false prophet, we 
can nevertheless from the beginning of 
this apostasy clearly trace the history of 
the true church entirely outside of the 
then prevailing religion. 

This first reformer had his successors. 
After him we have Claudius, the bishop 
of Turin, in Italy, and who by some has 
been esteemed more worthy of the title 
of ^^the first reformer," because more suc- 
cessful in his efibrts at the reformation 
of the church than was Vigilantius. After 
Claudius we have Peter Burges of Switz- 
erland; then Henry of Lausanne, Arnold 
of Brescia, and the learned and fearless 
Greathead, bishop of Lincoln, England; 
then Thomas Bradwardine, with that no- 
ble band of martyrs who with their blopd 



RISE OF THE ROMISH CHURCH. 87 

sealed llieir confession of the truth. 
Among these we find Peter Pruys and 
Henry the Italian, and Marcilius of 
Padua, Spain; then John of Gardino, 
condemned by Pope John XXII., in the 
year 1330, but a short time before Wick- 
liife arose in England. 

These were the beacon-lights of the 
true church that shone here and there 
through the darkness, and by whom an 
ever-watchful Providence preserved in 
their purity the truths of the gospel from 
the general corruption into which the 
church was gradually descending. 

Xeither must we suppose that these 
men stood separate and alone from the 
laity of the church at that period. From 
the beginning, Vigilantius had his follow- 
ers ; Claudius had a greater number of 
them, and which were still multiplied 
more and more even in the midst of the 
severest persecution. To this feature of 
the subject we will have occasion to refer 
at greater length in a future lecture, so 



88 LECTURES ON THE 

that here it may suffice to say, that from 
the beginning of the degeneracy and cor- 
ruption of the church there were found 
in the ministry, and large numbers among 
the laity, those who never defiled them- 
selves with the papal harlot nor bowed 
the knee to the Romish Baal. 

History relates of the sixth century 
that the pagans in large numbers followed 
their old customs and vices in the midst 
of the Christians, and to which, as its 
origin, may be traced the extremely igno- 
rant and degraded condition of the church 
in exclusively Roman Catholic countries, 
as it is found at the present day. Devoid 
of the civilization and the Christianity 
which comes with Protestantism, Roman- 
ism in practice is scarcely in advance of 
the paganism of the middle ages. And 
many of the adherents of paganism were 
superior in intelligence to the Romanists 
of the present day in the lands to which 
reference has been made. The closing 
years of this century also witnessed the 



EISE OF THE EOMISH CHUECH. 89 

appointment of Grregory I. at Home with 
the title of ^^The Universal Bishop." 
What contributed to the promotion of this 
single or individual bishop was the gen- 
eral ignorance which prevailed on the 
part of the others. 

In the century following there was still 
a deeper igno ance on the part of the 
bishops, and history and the sciences be- 
gan to be corrupted. This ignorance was 
followed in the eighth century by vices, 
on the part of the priesthood ; and (also 
by a controversy) in regard to the pope's 
jurisdiction. 

In the ninth century we find the Papess 
Joanna alleged to be in the chair of St. 
Peter, a rather remarkable as well as 
unfortunate occurrence in a church where 
there must be a succession of popes. And 
while this event is quite stoutly denied by 
the Romish church at the present time, 
prior to the Reformation it was regarded 
neither incredible nor specially disgraceful 
to the church of that period. 



90 LECTURES ON THE 

The history of the tenth century is 
burdened and repulsive with the vices of 
the priesthood. Simony and concubinage 
and a very low state of moral discipline 
prevailed among the monks generally. 

In the eleventh century Pope Hilde- 
brand appears on the papal stage ; a lion 
amid the darkness of the age; the boldes' 
among the popes, — known also in history 
as Gregory VII., —and destitute both of 
piety and of principle ; and whose thirst 
for power impelled him to issue the noted 
propositions known as the ''dictates of 
Pope Hildebrand," by which w^ere sub- 
verted xhe most valuable and long-em- 
ployed rights and privileges of bishops, 
of councils, and of religious societies. 

In this century the Romish church first 
assumed the full prerogatives which it 
now claims as having descended from St. 
Peter. But St. Gregory VII. is the rock, 
and not St. Peter, and much less Christ, 
upon which the Romish church has been 
built. It is almost wholly a humar. 



EISE OF THE ROMISH CHURCH. 91 

institution, claiming for the doctrines of 
the word of Grod the traditions of men. 
The following are among the principal 
decrees of Pope Grregory VII. :^^^ 

'^The Roman pontiff alone shall be 
justly styled universal bishop." A re- 
markable declaration when the fact is 
taken into consideration that it comes not 
from the people, but from the pontiff 
himself, whose desire for universal power 
furnished the only, but the sufficient, argu- 
ment for its assumption. 

'•That the pope alone is competent to 
enact new laws." 

''That all the princes shall kiss his 
feet" — which deluded Romanists still be- 
lie^^e comes by the authority of St. Peter ; 
and the pilgrimages to Rome, on the part 
of some, would be scarcely more than a 
huge disappointment without their hav- 
ing kissed the papal toe. 

And still another declaration of this 
pope was, that "the papal decrees were 

(1) Bower's History of the Popes, Vol, 2, pp. 401, 402. 



92 LECTURES ON THE 

not to be reviewed by any one, while he 
alone could review the decisions of all 
others." And then that other remarkable 
declaration also, ''that the Romish church 
never was in error, and that it never 
could be according to the Scriptures." 
From which we must infer, therefore, that 
no error was committed and no wrong 
done, when Protestants by thousands 
were destroyed solely because their faith 
was not in harmony with the Romish 
church ; destroyed because their belief 
was in conflict with a church w^hich at 
least is but a compromise between pagan- 
ism, Judaism, and Christianity. 

And if there was no error in the papal 
decrees, and no wrong committed in the 
execution of them in the past, resulting 
as they did in the persecution and the 
death of thousands of Protestants, it will 
therefore also be right to repeat in the 
future that part of the history of the 
church whenever and wherever the aus- 
picious time and opportunity comes. 



A 



EISE OF THE ROMISH CHURCH. 93 

Does any candid Romanist or Protestant 
believe that the Roman Catholic Church 
has departed so far from her antecedents 
in practice that she would not again per- 
secute even to death those who would 
firmly array themselves against her doc- 
trines and her demands? Does she not 
still give us, from time to time, in locali- 
ties favorable to Romanism, the illustra- 
tion of what she would do on a larger 
scale, if she had the power? 

Let no one, neither Romanist nor Protest- 
ant^ but especially not the latter^ he so much 
of a lunatic on this subject^ as to suppose 
that the Romanist would not again 'persecute 
'^ heretics,''^ — so called. 

Formerly the Roman inquisition pro- 
ceeded upon the idea that it was always 
better to put one heretic to death than to 
allow him to live, when the probabilities 
were that he would persuade others to 
become like him, and when all such would 
go to perdition according to Romish the- 
ology. Certainly, says the Romanist, and 



94 LECTURES ON THE 

with more logic also than piety ^ '' You had 
better put the one heretic to death than to 
allow him to live for the purpose of destroy- 
ing the souls of others^ whom he may persuade 
into the adoption of a faith contrary to the 
only church in which there is salvation ^ 

The Romish church believes in destroy- 
ing the few in order to save the many. 
She has no conscience on doing evil that 
good may come, according to her interpre- 
tation of these moral qualities. 

But let us proceed to others of the more 
prominent propositions laid down by Pope 
Gregory the VII. ''The pope alone can 
make new laws, can establish new church- 
es, can divide rich bishoprics and unite 
poor ones." 

''His name alone ought to be commem- 
orated in the churches." 

"There is no name in the world but 
his; that is, as some understand it, he 
alone is to be styled 'pope.' The name 
of pope, formerly common to all bishops^ 
was appropriated as Father Paul observes, 



RISE OF THE EOMISH CHURCH. 95 

by Gregory VII. to the Roman pontiff. "^^^ 
"It is lawful for the pope to depose 
emperors." ''No general council is to be 
assembled without his order." " JSTo book 
is deemed canonical but by his authority." 
''His judgment no man can reverse; but 
he can reverse all other judgments." " JN'o 
man shall presume to condemn the j)erson 
that appeals to the apostolic see." "The 
Roman pontiff canonically elected be- 
comes undoubtedly holy, by the merits of 
St. Peter, according to the testimony of 
St. Euodius, bishop of Pavia, and many 
of the fathers, as is related in the decrees 
of Pope Symmachus." "He can depose 
and restore bishops without assembling a 
synod." "He is not to be deemed a 
Catholic who does not agree with the 
Roman church." 

" The pope can absolve subjects from the 
oath of allegiance which they have taken to 
a bad prince ^ 

Almost any truly faithful Protestant 

(1) Benefices and revenues page 58. 



96 LECTURES ON THE 

ruler would in the estimation of Roman- 
ists be a bad prince, and from whom his 
subjects might be absolved by a decree of 
the pope. 

This proposition, which is still man- 
tained, as setting forth the authority of 
the pope of Rome, on this subject, has an 
important bearing upon the citizenship of 
Roman Cotholics in this country, and it 
certainly questions the true citizenship of 
the Romanist who holds to the doctrine 
of papal infallibility. 



RISE OF THE ROMISH CHURCH. 97 



CHAPTER IV. 

Diversity of opinion in regard to the location of 
the papal infallibility — Conflicts of popes and 
councils on the subject — No infallibility of 
moral character on the part of many of those 
who have set up the claim to it — Blasphemous 
declaration of a Eomish layman in regard to 
it — Pope Pius IX, — No respect for him where 
he has been the longest and best known — Dr. 
IJ oellinger's charge in regard to the corruption 
of text-books on the doctrine of infallibility — 
Logic applied to the doctrine. 

While infallibility has been held as a 
dogma of the church of Rome for centuries 
past, there has nevertheless been no small 
controversy in the effort to determine its 
locality. 

In Italy it is claimed to be with the 
pope. In England, France, and the 
United States it was generally supposed 

to be with the pope, when his decrees were 

7 



98 LECTURES OX THE 

sanctioned by a general council. Others 
still believing ''that in the multitude of 
counsellors there is wisdom/' and hence 
they located it in the pope and the 
council unitedly. So that infallibility has 
been one thing at one place, and another 
elsewhere. And the harmonious Romish 
church has been disputing for a period, 
— embracing seven hundred years, — as to 
the seat of its infallibility, until a few 
years ago, when the loss of the pope's 
temporal power and the affairs of his 
church generally became desperate in 
Europe, and when something had to be 
done to strengthen the crumbling throne 
and retrieve his fallen prestige, he located 
infallibility in himself by assembling a 
so-called ecumenical council, in which the 
pope gave the Jesuits of Italy two hundred 
and seventy-five representatives, when 
they should have had but forty-three in 
proportion to the whole Catholic popula 
tion represented in the council. But un- 
fortunately for the pope and his church, 



RISE OF THE ROMISH CHURCH. 99 

they waited too long to make such a pro- 
mulgation effective. 

The commonest intelligence of the peo- 
ple now tells them that it is a falsehood ; 
that neither fallible councils nor fallible 
popes can bring about a state of infallibil- 
ity ; and that the future will be as the 
past, in which councils and popes both 
claiming infallibility have repeatedly con- 
tradicted and condemned one another. 
While one council would maintain the 
supremacy of the pope, another would 
repudiate its action. The apocryphal 
books were not accepted by the Council of 
Laodicea, which was held too near the time 
of their writing, nor by any other council 
for fifteen hundred years, yet they were 
declared to be as inspired as the Gospels 
by the Council of Trent, in fifteen hundred 
and forty-six. The celibacy of the clergy 
was respected at the Council of Mce, and 
was maintained at the Council of Lateran. 
The worship of images and relics was 
maintained by the second Council of Mce, 



100 LECTURES ON THE 

and was condemned by the Council of 
Constantinople. 

The fourth Council of Con^stantinople 
declared that scripture was above tradi- 
tion, while the Council of Trent declared 
that scripture and tradition were precisely 
equal in authority. The safe and proba- 
ble influence from this is, that these con- 
tradictory councils were all fallible, their 
profession of infallibility to the contrary 
notwithstanding. And when we examine 
reliable church history for harmony among 
the pontiffs themselves, we find that these, 
as well as the councils, have also issued 
contradictory decrees against each other. 
Pope Innocent III. revised a decree 
of John I., as did John XXIII. one 
of Nicholas I. Gregory I. decided in 
opposition to Pelagius II.; Leo VIII. 
in opposition to Adrian III. And 
while councils havo been against coun- 
cils, and popes against popes, so also 
have popes been against councils, and 
councils against popes. The Council of 



RISE OF THE ROMISH CHURCH. 101 

Constance and Pope Gelatins II. issued 
opposite decisions. So also did Gregory 
III. and the Council of Trent; and 
that councils and popes have issued de- 
crees against other councils and popes is 
also clearly proved. 

But that which is still more contradict- 
ory to the infallibility dogma is the fact 
that in one period of the church (from 
1159 to 1182) four persons at the same 
time claimed to be the pope. From 1378 
to 1409 there were two popes, one at Vig- 
non, Spain, and the other at Rome. Both 
claimed to be the true successors of St, 
Peter. Where was infallibility then? 
A.nd we may readily learn that the popes 
were fallible doctrinally. When we take 
cheir moral character into consideration, 
we ascertain, and truthfully also, that in 
this respect they were even still more 
fallible. Pope Sergius III. dwelt with 
the notorious harlot Marioza, and whose 
son afterward was raised to the papal 
throne by his mother's influence. Pope 



102 LECTURES ON THE 

John X., elected to the pontiff's chair in 
914, was the paramour of the harlot 
Theodora. Pope John XII. at the age 
of sixteen was raised to the popedom; 
and this ''monster of iniquity," as Bar- 
onius, a Roman historian of the church 
calls him, was convicted of perjury, sac- 
rilege, blasphemy, incest, and murder. 
And while this is barely a tithe of the 
infamous popes who have from time to 
time sat at the head of the Romish 
church, how can any one declare that 
such transgressors were infallible ? It is 
a false doctrine and a wicked arrogation ; 
and when Pius IX. would set his foot 
upon this highest round of power claimed 
by the papacy, nothing is so befitting 
than that the round should break and he 
fall as he has fallen. And when it is ob- 
jected to the putting of Pope Pius IX. 
into the same category with the wicked 
pontiffs previously named, it may be re- 
plied that they claimed the apostolical 
succession from St. Peter, and with as 



EISE OF THE EOMISH CHURCH. 103 

much rightfulness in fact as does Pius 
IX. 

This, perhaps, is the most wicked as 
well as the most dangerous doctrine pro- 
mulgated by the Romish church. It has 
been one of the prime causes of that per- 
secution and bloodshed by which the 
pathway of the church may be so clearly 
traced ; and it is not only surprising but 
alarming how Romanists will defend that 
doctrine even in our own country. There 
are those among the German bishops who 
return from the council and call assem- 
blies of their people and most peremp- 
torily condemn it, while the bishops and 
the archbishops of our own country re- 
turn from the same council and either 
publicly defend the dogma or equivocally 
explain it, but loudly proclaim their ad- 
herence to the church. And while this is 
true of the prelacy, the common people 
in the communion of that church also 
cling to it with the most wicked and ter- 
rible tenacity. As an illustration of this 



104 LECTUKES ON THE 

statement : Not long since an intelligent 
Romanist (intelligent above the average) 
gave expression to his faith in the infalli- 
bility of the pope in the following lan- 
guage : ^''If God Almighty and Jesus Christ 
and the angel Gabriel were to declare that 
which is contrary to what the pope declares^ 
I would believe the pope^ And when in- 
quired of, why he would believe the 
pope? the reply was, ''Because he is 
infallible J^ 

Who can doubt that such a belief would 
again, at the bidding of the pope of Rome, 
inspire to deeds of violence and de- 
struction only equaled by those of St. Bar- 
tholomew's day and night in France, in 
1572, when that nation was almost entire- 
ly drained of her best blood — the Protest- 
ant Huguenots. 

The wickedness of this doctrine is 
seen in the fact that it authorizes the 
establishment of the most cruel despot- 
ism. He who arrogates to himself the 
title of the infallible head of both church 



EISE OF THE ROMISH CHURCH. 105 

and state, issues his decrees, and their 
origin and the blindness of papal adher- 
ents will again lead to the belief that 
they are doing God's service who faith- 
fully execute them. Such a dogma can 
only be regarded as extremely dangerous 
to both the civil and religious freedom of 
the citizens of every land, and hence in 
countries fullv under the control of tne 
Roman Catholic Church the people have 
always been robbed of their civil free- 
dom, and always endangered if not entire- 
ly prohibited in the exercise of their 
religious liberty. And may we not in- 
quire of the American citizen, What 
possible benefit can be derived from fa- 
voring even a temporary or but partial 
control of this government by the Roman 
Catholic Church. ? Let the government of 
the city of New York, under the Tweed 
rule, from 1860 to 1870, be a sufficient 
warning for all other portions of our land. 
And why should we encourage the system 
of Romanism here, which is being repudi- 



106 LECTURES ON THE 

ated elsewhere by almost every other na- 
tion on the globe? 

And when it is sometimes remarked by 
Protestants that we should have more 
charity for the pope and his adherents, 
we may reply that ''distance lends en- 
chantment to the view," by which we 
mean to say, that in the very shadow of 
St. Peter's there is perhaps less esteem 
for his ''holiness, the pope," than can be 
found in any other part of the earth. 
Disrespect for the pope increases, as the 
distance to Rome diminishes. 

This was most clearly proved a few 
years ago in the triumphant entry of 
Rome by Victor Emanuel, as king of 
Italy, and his soldiers. When he and 
his Italian troops entered the "Eternal 
City" they were greeted by a people who 
were perfectly wild with delight. It was 
said in the telegraphic news of the event, 
that the citizens of Rome kissed the com- 
mander's hands, and even the legs of his 
horse, for gladness, with shoutings, "Long 



RISE OF THE ROMISH CHURCH. 107 

live Victor Emanuel ; long live our liber- 
ators." Old men and women embraced 
the soldiers, exclaiming, ^'Do not leave 
us any more in the hands of the pope, his 
priests, and his brigands." 

Is the above statement denied by the 
Romanist as not of sufficient authority, 
coming to this country merely as tele- 
graphic news, or the reports of a foreign 
correspondent, he can not deny the 
fact that Victor Emanuel found in the 
dungeons of Rome six thousand church 
prisoners, whom he released, and on 
which account there was unbounded joy 
and thankfulness. 

JS'OTE 1.— Dr. Doellinger, the leader of the Old Catholics in 
Europe, charges upon the popes that they haye corrupted the 
text-books used in the schools and colleges at Rome, on the doc- 
trine of the papal infallibility. 

Note 2. —A writer applies the following piece of logic to the 
doctrine of papal infallibility : 

Infallibility.— Great intricacy is involved in the question of 
infallibility as it has been revolved before the minds of the mag- 
nates in the Vatican at Rome. Our Monthly humbly proposes to 
help them out with a slight sprinkling of logic. This thing of 
logic is just one of the nicest little articles to handle you ever 
saw, only sometimes it will tangle and trip you up, and throw 
you down, before you know it. Yet, for all that, it is as wise as 
a dove and as harmless as a serpent. 

Now, about the pope and council. Is the council alone infalli- 
ble; or is the pope alone infallible; or are both. infallible together? 
These are the various propositions, you see. 

1 Now, if tne council be not infallible, how can it deter- 
mine the pope to be infallible; for if it be fallible, it may 
make a mistake, and who can tell but that very mistake may be 
in this thing about the pope. The council must be infallible or it 



108 



LECTURES ON THE 



can not determine the infallibility of the pope. But if the council 
declare the pope infallible, then what's the further use after that 
of its own infallibility ; for the pope can then say and do every- 
thing right without its aid, and a council becomes of no earthly 
use. 

2. Or if the council be itself infallible, what's the use of an in- 
fallible pope? Then, if the council be infallible, is it infallible 
as a whole or in parts? If infallible as a whole merely, then the 
question arises whether an infallible whole can be made up of 
fallible parts. If so, how many fallibles does it take to make an 
infallible ; and how do you cement the fallible pieces together to 
make them become infallible? But if the members must all be 
infallible to make an infallible council, then what is the use of 
more than a single member? Why so many? Are six hundred 
infallibles any more infallible than one infallible? Is not one 
infallible quite enough? But if these magnates are separately 
fallible, and only become infallible when they lay their heads to- 
gether, since infallibility would be a very convenient article to 
have around, why would it not pay to keep their heads together 
all the time, and never dissolve back again into fallible elements? 
Also, if they be fallible in parts, how long does it take them, 
through discussion and deliberation, to be lifted up to the infalli- 
ble unity, and how do they know when they cease to be fallible, 
and how can they tell when the infallible efflatus has winged its 
way? 

3. Now as to the pope. If he be fallible, will it be possible for 
an infallible council to declare him infallible? It would be a 
sorry job for infallibility to lie. Or can the declaration of his in- 
fallibility transform him suddenly from fallible to infallible ? 
Then, if the decree of the council possess this power, how guilty 
it is of perpetuating discord in the world and church, for it might 
at once make all men infallible, and so perfect the unity of the 
church for evermore. 

4. But if the pope be indeed infallible, what does he want of a 
council to state the fact? Why not enunciate the fact himself and 
stick to it Hi e a pope, especially as there was danger of a council 
failing to decide in perfect concord. In that case, where was the 
use of the council? Did not some American archbishops and 
bishops protesting introduce an element of fallibility which 
vitiated the absolute perfection and certainty of its infallibility, 
cast a doubt upon his infallibility? And if the pope be infallible, 
how does it happen that other popes were not; or if they were 
really infallible, how does it happen that they sometimes disa- 
greed ? And how about poor Honorious ? 

5. But now suppose the pope and council to be infalliJble to- 
gether, are they then fallible apart? or which is the infallible one 
that communicates its infallibility to the other ; or how can in- 
fallibility grow up out of two fallibilities? 



mSE OF THE KOMISH CHITRCH. 109 



CHAPTER V. 

Growing corruption of the Eomish Church, with 
continued conflicts between those in authority 
— The reformers of the sixteenth century: 
Luther, Melancthon, and Zwingli — Wh}^ the 
efforts of these reformers were successful where 
others had failed — Not the vices alone of the 
church, but the doctrines also assailed by the 
reformers — All true reformation must reach 
and change the heart — The indulgences — The 
theses — ''All-saints' day" — ''All-souls' day. 

I return to the subject contained in the 
opening chapters, briefly to remark that 
the twelfth and thirteenth centuries, as 
those preceding them, were also signalized 
by the corruption of morals and the prac- 
tice of vices entirely unbecoming to any 
one, much less to those who had assumed 
the sacred office of the Christian min- 
istry /^^ 

(1) Protestant ministers have also been guilty of flagrant im- 
morality and wickedness, and to which the church of Rome points 



110 LECTUHES ON THE 

In these centuries we have conflicts in 
the election of popes ; two claimants, 
both professing to be legitimate succes- 
sors at the same time for the chair of St. 
Peter; the issuing of edicts and fulmi- 
nations against each other and respective 
followers ; bitter quarrels between the 
Dominicans and the Franciscans; inso- 
lence and^ oppression of the mendicant 
orders; contests with the university of 
Paris ; and, in brief, a general discord and 
dissension which is exceedingly damaging 
to the boasted assertion of Romish unity, 
and its professed resultant concord and 
harmony. We find more contention and 
animosity in these two centuries of the 
history of the Romish church than can be 
found in the Protestant churches during 
the entire period of their history. 

The fourteenth and fifteenth centuries 



with seeming gratification ; but between the two religions there is 
this wide contrast: In the history of Protestantism, when the 
whole number of her ministry is taken into consideration, there 
have been comparatively few who brought shame and dis- 
grace upon the church and the sacred cause which they profess ; 
but on the part of the Romish church, especially prior to the 
Reformation, the vices and the immoralities of the clergy seemed 
to be a part of the system. Not those guilty of them, but those 
free from them belonged to the exceptional cases. 



RISE OF THE ROMISH CHURCH. Ill 

are burdened beyond measure with the 
continued and increasing depravity of the 
priesthood. Wycliffe, Huss, and others 
arise and vigorously assail the morals and 
crimes of the clergy and monks, which 
were bearing their sad fruitage among the 
common people. Geiler, of Kaisersberg, 
tersely portrays the fearful state in the 
following figure: ''When the summer 
leaves turn yellow we say that the root is 
diseased ; and thus it is a dissolute people 
proclaim a corrupted priesthood,'' The 
testimony respecting the prevailing sin 
and crime of the noted "ten centuries" is 
overwhelming, both Romanist and Prot- 
estant wTiters agreeing in representing 
this period as one most deplorable. Even 
the most conservative of Roman Cath- 
olics, such as Reuchlin, Erasmus, Baro- 
nius, etc., frankly admit that what is known 
in literature as ''the middle ages," and in 
theology as the "dark ages," presents 
us with the darkest pages to be found 
either in the history of the church or of 



112 LECTURES ON THE 

civilized man. Well are these gloomy 
centuries called 'Hhe dark ages," because 
of the moral darkness that hung like a 
funeral pall upon the heart; of the spir- 
itual despotism that reigned over the con- 
science; and of the universal corruption 
of Christianity, which prevailed from its 
papal head down to its individual mem- 
bers. From this fostering darkness 
emerged, full armed, like Minerva from 
the head of Jupiter, what is now called 
the papal or Romish church. 

After this period we then have recorded 
the first successful reformation, one that 
embraced the revival of true apostolical 
Christianity. The attempts previously 
made were either partial or local, and 
succumbed before the power of its en- 
emies; but now, in the wisdom of an 
overruling Providence, the set time had 
arrived for a renewal of long-forgotten 
and downtrodden truth. The oppression 
of church and state, the arrogant assump- 
tions of civil and religious power, the 



RISE OE THE ROMISH CHURCH. 113 

patent fruits exhibited in clergy and laity, 
had at length prepared men to listen 
again to God's word. The first decided 
move in this great religious revolution, as 
we may call it, was made on the 81st 
of October, 1517, the day preceding ''the 
day of all-saints." lumbers of people 
were accustomed to assemble at the 
church of Wittenberg, in Germany, for 
the purpose of looking upon the sacred 
relics there collected, and of obtaining in- 
dulgences which would absolve them from 
the punishment of sin here, and deliver 
their souls from purgatory hereafter. On 
the memorable day mentioned, Maritn 
Luther in the evening boldly went to the 
church toward which the superstitious 
crowd was flocking, and fixed upon the 
door the famous ninety-five theses or 
propositions of Christian doctrine, declar- 
ing at the same time that he had written 
these in a spirit of sincere charity, and 
with the expressed desire of bringing the 

truth to liglit; also at the same time an- 
8 



114 LECTURES ON THE 

nouncing himself ready to defend them 
on the next day at the university against 
all opposition. The story of Tetzel's 
vending of indulgences, the immediate 
cause of Luther's theses, is so familiar 
that it requires no special notice. It may, 
however, be said that the practice of sell- 
ing indulgences was the vice that, among 
others, was the most prominent in the 
church at that dav. This instrumentalitv, 
concocted at the papal court, and commit- 
ted to special commissioners, was de- 
signed, by taking advantage of the ig- 
norance, credulity, and passions of man, 
to enlarge the depleted resources of the 
pope, and thus pamper to luxury and 
pride. Against this outrageous traffic 
Luther directed twenty-five of the prop- 
ositions, and this legalized prostitution of 
religion ever remained a weapon in the 
hands of the reformers which was wielded 
against the papacy with crushing power. 
Indeed, so palpably false and wicked was 
the practice that it required but a small 



RISE OF THE ROMISH CHURCH. 115 

degree of moral discernment on the part 
of the people to comprehend its enormity; 
and as then presented and urged upon 
the people has never been defended by a 
respectable popish writer. Indulgences 
were then popular, sanctioned as they 
were by the highest authority ; and this 
popularity served to draw the attention 
of the people to these theses, in which, 
however, there was another truth that, 
w^hile attracting less notice and comment, 
was invested with a power that would in 
time overturn the whole papal edifice. 
For the first time in that church was the 
doctrine of a free and a gracious remis- 
sion of sin declared ; ^or the first time was 
it proclaimed that ^Hhe just should live 
by faith," and that by repentance and 
faith in the atoning merits of the blood of 
Christ believers w^ould be justified, and 
not, as formerly held, by the deeds of the 
law (good works), or by the ceremonies 
and rites of the church. In the thirty- 
sixth thesis it is stated, ''Every Christian 



116 LECTURES ON THE 

who feels true repentance for his sins has 
perfect remission from the punishment, 
and from the sin, without the need of in- 
dulgences." This was the key-note to 
that evangelic strain which was caught 
up by kingdom after kingdom, until it 
resounded throughout all Europe. And 
then, as the historian says, ^'The work 
must now go forward." Whosoever pro- 
fessed that repentance, that conversion, 
the necessity of which was urged by the 
reformers, would now no longer regard 
human ordinances, having thrown off the 
restraints of Rome and acquired the 
precious liberty of Grod's children. All 
error must fall before the light of this 
truth, for it is the central truth of the 
gospel, and therefore it has the power of 
God in it. It was by this truth that the 
evangelic light had entered the mind 
of Luther, and it is by the same that the 
light will enter the whole world. And 
herein consists the principal difference 
between the earlier and the later reform- 



RISE OF THE ROMISH CHURCH. 117 

ers. We sometimes wonder why the 
Waldenses, and others before them, 
made so little progress in reforming the 
church, and why it was that such men as 
Huss, Wycliffe, and Latimer — men of 
great moral power and extensive learn- 
ing — did not succeed when a reformation 
seemed to be such a necessity. We won- 
der why that ''morning star" which had 
arisen in the fourteenth century did not 
continue to ascend in the religious firm- 
ament, and shine with brilliancy and po- 
tency until it had dispelled the shades of 
error that yet for two centuries more had 
to hang over the nations of Europe, wait- 
ing for the coming of a Luther. Why 
was this ? The answer to this question is 
found in the fact that a clear perception 
of the truth, which Luther employed as a 
lever to move and shake the Romish 
church, was wanting to these predeces- 
sors. They began at the wrong place. 
Although they gave the beast seme se- 
vere thrusts, yet there were none through 



118 LECTUKES ON THE 

its vital parts. Tliey indeed cut off some 
large branches, but left the upas-tree of 
moral poison still standing. Luther 
clearly saw at a later period that in pro- 
claiming justification by faith he had laid 
the ax at the root of the tree, '' It is the 
doctrine that we attack in the followers 
of the papacy," said he, ''Wycliffe and 
Huss only attacked their life, that is, 
their outward practices or conduct; but 
in laying hold upon their doctrine we 
seize the goose by the throat." The 
homely but forcible figure is thus ex- 
pressed in the German: ^'Wenn man die 
lehre angreifft, so wird die gans am kra- 
gen gegriffen." He regarded the process 
of reforming a corrupt church just as he 
did that of the Spirit in changing a cor- 
rupt life. The root of the matter was 
with the hccirt, and that must first be 
changed, and then, and only then, would 
there be a change of life. An individual 
may reform outwardly, but unless the 
heart is transformed he will return to the 



RISE OF THE ROMISH CHURCH. 119 

evil again. There can be no genuine and 
permanent reformation which does not 
reach the heart, whether we now refer it 
to the individual or to the church. This 
the reformer saw in his age, and impelled 
by its force, he therefore attacked the 
faith of the church, knowing that as the 
faith of the church was right or wrong, 
so also would the conscience and the con- 
duct of the church be right or wrong. 
Hence Luther took the position that to 
reform the church in her life and her 
works, she must be reformed in her faith 
and in her heart. Herein consisted the 
difference and results in the labors of the 
reformers. Here we find the cause of 
the success of those of the sixteenth cen- 
tury over against those of the fourteenth. 
One class aimed at the fruits of sin; the 
other at the fountain of sin. One at the 
corrupt conduct ; the other at the de- 
praved heart. But while the efforts at 
the reformation of the church put forth 
by those in the fourteenth century were 



120 LECTURES ON THE 

not as successful as was desired, their 
work must nevertheless be esteemed as 
one of the initiatory steps in the great 
reformation that followed. As John the 
Baptist was sent to prepare the way for 
Him who was to fully establish the 
church, and give true Christianity to the 
world, so may we also say was Wyckliffe 
sent to proclaim him who was the chosen 
instrument of God to reform the church 
and again to revive true Christianity. 
Wyckliffe was destined to be the forerun- 
ner, casting up the highway for the more 
triumphant procession which was to fol- 
low him. He was indeed the morning 
star which had arisen in the dark hour 
just before the dawn, and which came as 
the harbinger of that more powerful orb, 
guided by the light of the Holy Spirit, 
armed with the power of truth, which 
was to scatter the gloom of moral night 
from all the nations of the earth. The 
plan which the first reformers adopted in 
their efforts at the reformation of the 



RISE OF THE EOMISH CHURCH. 121 

church was that one which appeared the 
most reasonable of success to them. 
They endeavored to reform the church in 
those vices which appeared prominent in 
her leaders. Things which could be seen 
by the natural eye, deeds and not prin- 
ciples, "crying evils," as we sometimes 
call them, called forth their denunci- 
ations. Such a reformation, in a great 
measure, still gives general satisfaction, 
meeting an intrinsic sense of propriety 
and justice. 

We look upon a man's conduct as the 
index of the man, and hence as the man 
himself; and correctly, too, in one sense, 
as regards his responsibility. A man is 
punished for his deeds or crimes, and not for 
his principles, although the latter may be 
bad and leading, as in the case of the in- 
fidel, atheist, etc, to inevitable destruc- 
tion. Provided a man is a law-abiding 
citizen he is much more respected, no 
matter what his principles are, than the 
one who intellectually has correct prin 



] 22 LECTURES ON THE 

ciples, but yet becomes a disturber of 
the peace. We have less patience with 
him who injures the person or the proper- 
ty of another than we have with him 
who instills poisonous principles into the 
minds of thousands, and thus destroys 
the soul. Tom Paine, Voltaire, the 
priests, bishops, archbishops, and popes 
of Rome, — these were men far more in- 
jurious and destructive than those guilty 
of mere crime or the murder of a single 
person. This is not the general impres- 
sion, but notwithstandino- whether re- 
ceived or not, it is the truth. The 
Savior says: ''I will forewarn you whom 
ye shall fear." 'Tear not them which kill 
the body, but are not able to kill the soul: 
but rather fear him which is able to de- 
stroy both soul and body in hell." And 
this is what those indirectly do who pro- 
mulgate infidelity or Romanism, and thus 
lead their fellow-men to a defying, a not 
fearing of Him who is able to destroy 
them. We estimate evil too much only 



RISE OF THE ROMISH CHURCH. 123 

in its outward and present manifestation 
rather than in its inward and ultimate 
destructive tendency upon the heart and 
soul. In this day many regard a refor- 
mation very much as did the earlier 
reformers. For example : A person em- 
ploys profane language, but the vice 
being discouraged by you, he may so 
far outwardly reform that you hear no 
more profane language. While you may 
congratulate yourself upon a reformation, 
yet his heart may be a fountain of oaths, 
and to the ear of God he still remains a 
guilty blasphemer. The same is true 
with other so-called reformations. A 
temperance movement is inaugurated ; 
the pledge is signed; liquor bars are 
closed ; and dens of immorality and dis- 
repute become places of decency and re- 
spectability. The town calls it a refor- 
mation ; we rejoice in it, thanking God for 
its happy occurrence. But, alas, how 
deceptive ! For men remained liquor- 
sellers and lovers of intoxication at heart, 



124 LECTURES ON THE 

evidenced by their soon returning to that 
vice which they had briefly outwardly 
abandoned, and to that practice which 
they, under pressure, severely condemned 
in others who did not so pretend to re- 
form. Why was this ? Simply because 
there was no reformation of the heart. 
It was but a legal reformation, and not 
an evangelic one ; and yet while such it 
gave much satisfaction, and persons were 
even led to believe that the much desired 
and Christian object had now been ac- 
complished. Let such facts as these 
illustrate the difference between the aim 
and results of the first reformers and of 
those who followed. The former were 
evangelical men, perhaps, as much as the 
latter; they saw the corruption which 
existed in the church from its head 
through all the members; the existing 
vices were the most tangible, and these 
they endeavored to correct by calling- 
special attention to them, and demanding 
reform. Those who followed them in the 



KISE OF THE ROMISH CHURCH. 125 

work explored the matter more thorough- 
ly, and traced the corrupting stream to 
its source. Wisely, they attempted to 
purify the fountain-head. The successful 
remedy applied, the cleansing power most 
highly esteemed was the evangelical doc- 
trine of justification by faith. This be- 
stows a pure spring and resultant stream ; 
and it is owino* to this that we to-day are 
permitted to drink of the stream of a pure 
Christianity as it flows through the world, 
and to rejoice with the millions in the 
power of that truth which has given a 
disenthralled Protestantism to the na- 
tions. 

In conclusion, let us notice that the 
Reformation was a necessity. There could 
not have been an effect of such vast pro- 
portions as the Protestant church now 
presents, unless there had been some im- 
mense cause to produce it. As Dr. ]N"evin, 
in his Review of Brownson, says: ''The 
Reformation comes before us not as a side- 
current simply, in the stream of life, but 



126 LECTURES ON THE 

as a force belonging to its central chan- 
nel. It had its ground and its necessity 
in what had gone before." As the ex- 
pectant ages waited for the coming Mes- 
siah, so whole nations looked and waited 
for a coming deliverer, that is, for one able 
to proclaim the vital truth. The fact of 
the Reformation carries in itself a univer- 
sal significance, and a force that reaches 
into politics, literature, science, art, and 
philosophy, as well as into religion, and 
forms a necessary crisis in the course of 
Christianity. That it was of such uni- 
versal energy and dominion is made ev- 
ident by the vast agitations and changes 
that grew out of it in the sixteenth cen- 
tury, and by the consequences — broad, 
mighty, and deep — that have continued 
to proceed from it down to the present 
time. Protestantism has not simply been 
an interlude during the past three hun- 
dred years in the drama of the world's 
life ; and, so far as the world can be said 
to have had a universal historical life at 



KISE OF THE ROMISH CHURCH. 127 

all since the time of the Reformation, it 
must be acknowledged to have had its 
stream mainly in the line of Protestant- 
ism. Protestant nations have taken the 
lead in the onward move of humanity, 
and Protestant principles have controlled 
to the greatest extent all the more prom- 
inent developments in all those things 
which make nations prosperous, wealthy, 
and powerful in true greatness. The 
causes, then, w^hich turned such a tide 
against Rome must have been exceeding 
great. The pressure caused by the vices, 
the errors, and the spiritual despotism of 
that church must have been most intol- 
erable in order to give such an impulse 
to a reformation in a direction diametric- 
ally contrary to the course of the church 
at that time. Almost every one must 
have possessed a clear appreciation of the 
necessity of the work of the reformers, 
for their principles spread like a flame 
throughout Europe, until Germany, Switz- 
erland, Prussia, England, Scotland, and 



128 



LECTURES ON THE 



other lands were all aglow with the evan 
gelic fire.^^^ 

(1) The writer in presenting thus briefly some of the initiatory 
steps leading to and introductory of the Reformation, does not 
ignore others well worthy the attention of the student Thus, for 
example, the labors of Reuchlin and Erasmus in preparing the 
intelligent classes for the proper appreciation of the word of God 
by a revival of the study of the Holy Scriptures can not be too 
highly estimated. Again, the conflict raging between the em- 
pire, with its allied kingdoms, and the papacj',— the former re- 
sisting the temporal and arrogant civil encroachments of the 
latter, — thus preparing a multitude of minds to receive truths 
which supported the claims of the state over against those of a 
haughty See,— must also be studied in order to appreciate the 
causes propelling and strengthening the Reformation. 



EISE OF THE ROMISH CHURCH. 129 



CHAPTER VI. 

As the resultant of error, there must eventually 
come either revolution, reformation, or ruin — 
Truth alone gives an enduring peace — Every 
plant which God hath not planted shall be 
plucked up — Eeformers must come. 

As the earth upon which we live had 
its great first cause, so also is there a 
cause for everything that transpires upon 
it. Evil does not spring out of the 
ground ; and righteousness does not come 
w^ithout an author. In order that there 
may be anything, something must precede 
it to be productive of it. There is nothing 
more fully ascertained and no relation is 
more clearly understood than that which 
subsists between an eflfect and its cause 
The two can no more be separated than 
you can disjoin light from the sun itself. 

9 



130 LECTURES ON THE 

Where one is, both are ; one is the par- 
ent, the other is the child ; and there can 
be no union more perfect than that which 
exists between an effect and its parent 
cause. This also is true of spirit as well as 
of matter ; morally as w^ell as materially. 
Physically the earth groans and quakes, 
because of the fiery force within demand- 
ing and enforcing relief; — so spiritually, 
when the iron hand and bloody arm of 
ecclesiastical despotism has lain heavily 
upon the mind and heart of Ihe church, 
violent throes will inevitably result, seek- 
ing for redress, either in reform or in the 
revolutionizing of abused power. Evils 
are the cause of reforms. ^^ 

There could be no reformation when 
there was no evil to be corrected; and 
the reformation and the evil which call 
for it, most generally correspond with 



(1) The reader will observe that we are only considering the 
tangible, exciting cause in reforms ; that is, existing and pressing 
evils. Another and nobler one is found in the intuitive con- 
sciousness of right and justice springing from the moral con- 
struction of man and the enlightening influences of the truth. 
Still it is true that the latter is stimulated to exertion by the 

Sresence of the former. Our argument only leads us to consider 
tie Tisible cause. 



RISE OF THE ROMISH CHURCH. 131 

each other in magnitude. Evil and cor- 
ruption in a state may be borne during a 
long period of time, as exemplified in the 
history of the past, but the same history 
fully attests that these will and must 
eventually be the cause either of reforma- 
tion or ruin. Spiritual despotism, error of 
doctrine and abuse of power in the church 
may also be borne for a series of years ; 
but these, too, will be a moving and pow- 
erful cause for a reformation, as that in 
Germany, beginning on the 31st of Octo- 
ber, in the year 1517, or, they will be the 
powerful exciting cause of ruin, as, for 
example, that of France, commencing on 
the 21st of January, in the Revolution of 
1793. Tiiere is a point beyond w^hich 
despotism — whether in church or state — 
will not be borne. God, in his providen- 
tial interferences, always arises in these 
extremities. When the tale of bricks was 
doubled for the children of Israel, then 
Moses comes ; and when the cup of error, 
ecclesiastical tyranny, and spiritual cor- 



132 LECTURES ON THE 

ruption was full, then reformers came. 
And as surely as there is a God who sends 
the storm and lightning's fire to cleanse 
the natural atmosphere from the impuri- 
ties which it has gathered from bog, pool, 
and putrid matter; so also where there 
are abuses in the church, reformers will 
be sent through whom a reformation will 
come more or less allied with violence or 
contention, for such is the agency fre- 
quently employed by the irresistible pow- 
er of the divine law to purge the moral 
atmosphere of the church when she has 
gathered wickedness and error, and when 
vice and oppression have been incorpo- 
rated with her system. The only way to 
avoid the agitation of revolution and re- 
form, is to avoid the production of the evil 
which necessarily — in the way intimated 
— brings these eventually to pass; for 
when the one exists, the other must, soon- 
er or later, also come. And in addition, 
the longer the delay the more terrible the 
power when.it does arrive in its reaction- 



EISE OF THE KOMISH CHURCH. 133 

ary influence. God does not always re- 
main silent as we sometimes think, but 
when — according to divine wisdom — it is 
enough, then he arises in his majesty; 
and as he speaks to the waves of the sea, 
so does he command the tide of moral 
evil: '^Hitherto shalt thou come, but no 
further ; and her^ shall thy proud waves 
be stayed." 

When the billows of sin are rolled 
back ujDon themselves and the deep cav- 
erns of error and vice are exposed to the 
gaze of the world, then, against those who 
are instruments in the hands of God to 
produce reforms, the world, through the 
wicked controlling it, will cry out depre- 
ciatingly, "apostasy," or "schism," or 
"heresy," or "deceivers of the people 
and perverters of the nation," "who turn 
the world upside down." It is the fate 
of all reforms to be disparaged and tra- 
duced. But notwithstanding all this, a 
reformation will and must come. When 
an effort is made to overturn the king- 



134 LECTURES ON THE 

dom of Satan and to set the world right 
again morally, then multitudes clamor as 
they did in the time of the iSavior when 
the scribes, Pharisees, and wicked rulers 
accused ''the just One," and raised the 
cry of alarm for their kingdom. So it was 
in the great reformation under Luther, 
when the thunders of denunciation and 
anathema came from the Vatican rolling 
over Europe, and when the edicts of ex- 
communication came fulminating with 
superstitious terror from the seven hills 
of imperial Rome. All such opposition 
was of no avail ; for when God beheld the 
abuses and vices that had crept into and 
were then controlling the church, he also 
heard and answered the prayers of that 
little company of his true worshipers, per- 
secuted, slain, and compelled to worship 
in the cold caves of the mountains and in 
the dark, unfrequented recesses of the for- 
ests, — concealing themselves from popish 
power and priestly rage, — and still in 



RISE OF THE ROMISH CHURCH. 135 

humble trust praying in spirit and in 
truth : 

*' O God, look down from heaven ; 
We pray thy tenderness awaken ; 
Thy saints so few, fast fade away ; 
Hast thou thy poor forsaken ? 

Thy word no more is taught aright, 
And faith from earth has vanished quite. 

"From teachers of false doctrine, Lord, 
Thy church, we pray, deliver. 
They undertake to rule thy word. 
As wiser than its Giver. 

Who shall control our tongues, say they. 
Who dare prescribe another way, 
Who hath dominion over us ? 

" God, therefore, said, I will arise ; 
My poor they are oppressing ; 
I see their tears ; I hear their cries ; 
Their wrongs shall have redressing. 
My healing word shall now appear ; 
The proud shall think its truths severe — 
But it shall save the humble." 

The Reformation was not the result of 
one thing, or evil alone, for as many 
streams both small and large unite to form 
one still larger, so many things contrib- 
uted to form this remarkable Reformation 



133 LECTURES ON THE 

in its wide-reaching extent. A combina- 
tion of evils, secular and ecclesiastical, in- 
cluding practices of the state, and doc- 
trines of the church, and embracing the 
conduct of society in all its varied r.ela- 
tions — these, gradually arising, as the 
streams of the earth in forming the deep 
and vast river, finally unite in the history 
of the Roman Catholic Church in one 
vast, overwhelming stream of corruption. 
The Reformation acting either as a bar- 
rier or as a purifier must be proportion- 
ate. In tracing the rise and progress of 
the Romish stream, it is found that the 
introduction of the feeders was a work of 
time. As the church with increasing 
heirarchical tendencies required them in 
order to accomplish certain ends ; and as 
the people, taught by priests and monks, 
themselves sunken in ignorance, permit- 
ted aggression from century to century, 
these evils were successively inaugurated 
and continued accumulating until they 
culminated in the indulgences of the six- 



RISE OF THE ROMISH CHURCH. 137 

teenth century, when such a catalogue of 
abuses and crimes appeared to the eyes 
of the world, most shocking to the sense 
of morality and virtue. 

While open and general wickedness 
was a cause which materially aided in 
producing the Reformation, another prom- 
inent one must be found in the despotism 
which had long been extended over the 
human mind, and which, owing to its op- 
pressiveness, it could no longer endure 
without protest. Hence the Reformation, 
viewed from this stand-point, has been 
termed by some, ''An effort of the human 
mind to obtain its freedom." The history 
of literature alone fully sustains this^ as- 
sertion; but that of religion and the 
church brings it forth still more promi- 
nently. The mind had long been bound 
to the infallibility of the Roman bishop 
and to the traditions of the church as pre- 
sented by prelacy. The mind of man, 
held in priestly chains, was arousing 
itself, and finding a leverage in the Holy 



138 LECTURES ON THE 

Scriptures, was attempting to vindicate 
itself from a debasing enthrallment. The 
long repressed Christian liberty, smother- 
ed beneath the rubbish of the ignorance 
and superstition of ten enslaving cen- 
turies, was now beginning to labor and 
assert her power in her dark caverns, 
making all Europe to tremble because of 
her demands and protests, that the iron 
heel of Rome should no longer crush the 
world. 

The piety, as well as the profoundest 
talent of that age, was enlisted in behalf 
of reform ; and it was aided by the notice- 
able fact that being in and of the church 
it had this in its favor, namely, of being 
thoroughly acquainted, by actual contact, 
with the church which it was attempting 
to reform. Thus causes were at work 
which made the Reformation positively 
necessary as an effect. The house was 
divided against itself, and with the mighty 
power of truth arrayed against its stand- 
ing, as it had stood for centuries, it could 



KISE OF THE ROMISH CHURCH. 139 

not do otherwise than fall. Suppressed, 
outraged piety and exiled humanity 
began to emerge from their hiding-places 
in the rocky heights of the Appenines 
and from the shady vales of Piedmont, 
and to assert their rights and strength 
with a righteous indignation because of 
the flagrant and repeated wrongs which 
they had borne; they demanded their 
freedom in the persons of the followers 
and the only true worshipers of God. 

Indeed, reform was imminent and ap- 
peared so necessary to every reflecting 
one, that even some of the popes and 
clergy of the Romish church were con- 
strained openly to acknowledge that it 
was requisite and even essential to a per- 
petuation of the church. These not only 
acknowledged the necessity but proceed- 
ed even to the calling and publicly assem- 
bling of councils for the purpose of lop- 
ping off some of the excrescences of sin and 
corruption that were found and practiced 
within the pale of the church. Such a 



140 LECTURES ON THE 

council was called at Constance in the 
3^ear 1414 by a Roman Catholic emperor, 
influenced and aided by prominent clergy, 
more than one hundred years before 
Luther began the Reformation in Ger- 
many. At that time already the vices 
and gross faults of the multitude in the 
various orders of the church were so 
manifest that no one dared to censure the 
just complaints so loudly expressed, and 
persons of the highest rank were obliged 
to hear, and even to commend, those who 
boldly and publicly maintained that there 
was no soundness, — neither in the head 
nor in the members of the church, — and 
called for the amputation of the infected 
parts. Indeed, at that time he only was 
accounted an honest man who fearlessly 
declaimed against the court of Rome, — 
including the pope and his advisors, — the 
authority for the prevalent abuses. Many 
of the addresses made in the council 
above named were of this character, for 
the council itself was especially convened 



RISE OF THE EOMISH CHURCH. 141 

to secure, as stated in the call of convoca- 
tion, a reformation of the church in its 
head and members. All Europe saw and 
felt the need of reformation more than a 
hundred years before it began under those 
usually regarded as the reformers. But 
the cardinals and principal men of the 
Romish church, for whose special advan- 
tage it was that the disorders of the 
church should remain untouched, craftily 
urged and influenced the majority of the 
council to believe that business of such 
magnitude (and in truth it was a work of 
vast importance) could not be successfully 
managed without first electing a new pon- 
tiff. The majority yielding, the decep- 
tion underlying the proposal was then 
discovered, namely, that a reformation 
was indefinitely postponed because the 
pope, who was the supreme head in the 
council, was opposed to any reform. The 
result was that the council was dissolved,- 
leaving the business for which it met 
unfinished ; but still such a sense of the 



142 LECTURES ON THE 

necessity of a reformation remained, that 
it appointed another council to meet for 
the same purpose. This council also met; 
but after it had heen removed three times 
from place to place, and after the mem- 
bers had urged upon the pontiff in the 
most positive manner the duty of amend- 
ment, the council again, through the force 
of intrigue, was dissolved without its 
work having been accomplished. Such 
efforts, with tneir results, clearly taught 
that the highest authoritv in the church 
was utterly opposed to the proposed cor- 
rections. The pride of the hierarchy 
revolted at, what it esteemed, an enforced 
humiliation. Thus the church continued 
in its vices, with the people groaning un- 
der its abuses, until the year 1522, when 
Pope Hadrian VI., a man honest and can- 
did enough to confess that the church 
labored under ruinous maladies, promised 
that he would exert his influence to cor- 
rect them. He manifested the sincerity 
of his purpose by commencing a reforma- 



RISE OF THE ROMISH CHURCH. 143 

tion in his own court ; for he curtailed the 
extravagance of his table, dismissed all 
unnecessary servants, and required of the 
cardinals a less public life and a retrench- 
ment of their expenses. This pope was 
deeply sensible of the vast corruption in 
the Romish church, and was resolved to 
remove it as rapidly as possible, although 
resisted by his courtiers and cardinals. 
The spirit of the man is evidenced by the 
instruction which he gave to his repre- 
sentative at the Diet of JN^uremberg, 
authorizing him to say to that body: 
" We know that through a period of years 
much abomination has been done in the 
sacred seats. Abuses of spiritual things 
and excesses in imperial commands have 
been. N^either is this to be wondered at, 
when corruption has descended from the 
head to the members, from the highest 
pontiffs down to the others, and to the in- 
ferior prelates." Then he adds: "All 
we, the prelates and the other church 
authorities, have gone astray. Every 



144 LECTURES ON THE 

one has turned to his own way; neither 
has there been for many years any one 
who has^ done good." ^What, however, 
was the result of this effort at reforma- 
tion? History responds that while the 
German states were favorable to it, on the 
other hand the Latins or Romans were 
highly indignant, and denounced the hon- 
est Hadrian both during his life and after 
his death. So gratifying to the Romish 
populace was his decease that the night 
after it took place the. front door of his 
physician's dwelling was decomted with a 
wreath of flowers, surmounted by the in- 
scription, ''For the deliv^erer of his 
country," — as if to say that his physician 
had caused his death, which indeed was 
suspected at the time.^^^ Let it be re- 

(1) In the text we have given full credit to the honesty and in- 
tegrity of this pope, but to avoid misconception, a few additional 
remarks are proper. The brevity of his pontificate— lasting only 
one year, eight months, and a few days -forbade the testing of 
his sincerity. It must be borne in mind that his concessions were 
largely forced upon him as a matter of expediency in order to 
stop, if possible, the reformation which had already commenced 
under Luther. For at this same Diet of Nuremburg, his nuncio 
was ordered by him to demand a vigorous execution of the im- 
perial edict against Luther and his followers, issued at the Diet 
of Worms He also, in a letter to the elector of iSaxony, exhorted 
the elector to abandon the protection of Luther. While un- 
doubtedly favorable to the removal of certain evils, he also was 



RISE OF THE ROMISH CHURCH. 145 

membered that this council — or in this 
ease more properly diet, for the state was 
also represented, — met and the effort at 
reformation was made, bat with no suc- 
cess, five 3^ears after Luther had nailed 
his ninety-five theses upon the door of 
Wittenberg's Church, and over one hun- 
dred years after the first council had been 
called for the purpose of reform. This 
teaches us, then, both w^hat the general 
feeling was in that age respecting the 
necessity of a reformation, and how this 
feeling was regarded by those in author- 
ity. It was no airy phantom that the re- 
formers were chasing ; it was no false 
and uncalled-for church philanthropy that 
inspired them to deeds of Christian hero- 
ism paralleled only by those of the apos- 
tolic age. 

The Romanists, in order to lower the 



bitterly opposed to the distinctive doctrines underlying the 
Reformation. Luther had no special affection for Hadrian, as 
this little incident illustrates. The pope canonized Renno, 
formerly bishop of Misnia, and a great advocate for the papal su- 
premacy. Against this canonization, Luther published a writing 
with the following si*gnifrcant title : '* Against the new idol and 
the new devil, that is to be set up at Misnia." 

lO 



146 LECTURES OX THE 

work of the Reformation, endeavor to 
make the impression that the reformers 
themselves were bad men, and hence un- 
reliable. They inform us that Luther 
was a bad priest, — a monk desirous of 
gratifying an unholy ambition. Passing 
strange that so many ''bad" men should 
have demanded a reformation ; for we 
must ever remember that Luther and his 
immediate co-adherents did not stand 
alone in this movement. Everywhere 
outside of Rome, and even in " the eternal 
city" itself, as we have shown by the im- 
portant concessions made by Hadrian, 
there was a cry raised for the correction 
of abuses and evils. The waters of the 
swelling flood had penetrated to almost 
every corner of Europe, and the reform- 
ers were but the front wave of that gen- 
eral moving tide which was now^ beating 
against the church of Rome, washing 
away the impurities which had collected 
within during those long centuries of ig- 
norance and superstition, — the thousand 



RISE OF THE ROMISH CHURCH. 147 

years composing ''the dark ages "of the 
world. If the Reformation had not begun 
under Luther, Melancthon, and their con- 
temporarieSj it would have come under 
others ; for God is not wanting in instru- 
mentalities when his w^ork is to be accom- 
plished upon the earth. When Judas 
became an apostate and a betrayer, 
Matthias was chosen; Elijah is taken 
away from earth but his spirit rests upon 
Elisha, and with the mantle of the former 
the latter divides the Jordan; the tale 
of bricks is doubled for the children of 
Israel, and then Moses came; the Con- 
gress, the Cumberland, and the Minnesota 
are at the mercy of the Merrimac, and 
the little Monitor comes. Ten thousand 
thousand instances indicate the overruling 
providence and mercy of the Almighty. 
When the time determined by God 
himself had arrived, then he also prepar- 
ed the men through whom the reforma- 
tion of the church was to be advanced, so 
that Christian ordinances and duty might 



148 LECTURES ON THE 

be brought forth from darkness into light. 
These ordinances and duties are set forth 
in the word of God ; but that divine word 
was then a sealed book, as it still is to 
those of the Romish faith. Go to the 
Romish churches of to-day, after the en- 
lightening influences of the past, and you 
still discover in the appointed services 
and ordinances a strange commingling of 
that which is Jewish, Pagan, and Chris- 
tian. Only where the light of the Ref- 
ormation has dawned, there have the 
people the privilege of searching the 
Scriptures for themselves and of engaging 
in the ordinances and duties of the Chris- 
tian church as they were instituted and 
commanded by the Savior and his apos- 
tles, and as they were perpetuated in the 
church before the ushering in of the 
thousand years of moral gloom, ignorance, 
and despotism. For the privileges and 
blessings of a free and an open Bible, and 
of worshiping God according to its teach- 
ings, aided by the promised guidance of 



EISE OF THE ROMISH CHURCH. 149 

the Holy Spirit, we should be devoutly 
grateful to him who so mercifully over- 
ruleth all things to the furtherance of his 
own praise and glory. This freedom to 
come into direct personal contact with 
Holy Writ, and to worship the Almighty 
according to the imparted instruction of 
the sacred record, is, next to that of the 
gift of the divine Son and Redeemer of the 
world, the greatest boon granted to the 
Christian. This latter enhanced and 
brought out more vividly an appreciation 
of the Savior himself; for the Reformation 
bringing us to God's own word, leads the 
conscientious w^orshiper's mind and heart 
to reject the mediation and intercession 
of all others, and to center its faith and 
hope alone in that one blessed Redeemer, 
who only is the propitiation for our sins 
and our unfailing advocate with the 
Father. 



150 LECTURES ON THE 



CHAPTER VII. 

Duty of watchfulness enjoined — Eomanism and 
civil freedom ^ — An aspect in which this gov- 
ernment is favorable to Romanism — The 
Chinaman — The Mormon — ]S"ations become 
enlightened and free only as they sever them- 
selves from the church of Eome — Bishop's 
oath to persecute and wage war upon Protest- 
ants. 

The Scriptures inculcate the Christian 
duty of watchfulness. Such vigilance and 
observation is to be preserved in relation 
to ourselves, personally and individually, 
that we may be mindful of the thoughts 
of the mind, the meditations of the heart, 
the conversation of our lips, and the dis- 
charge of enjoined obligations. But this, 
important and necessary, is only a part 
of Christian watchfulness, seeing that 
there are other things outside of an imme- 



lliSE OF THE ROMISH CHURCH. 151 

diate personal relationship, which also re- 
quire our careful attention. We are urged 
in the word of God to consider our ene- 
mies ; to look abroad in the world in order 
to ascertain how and where the foes of 
truth and of the soul are marshaling 
their legions upon the field of moral and 
religious conflict. The reason for such a 
duty lies in the fact that thus alone do we 
become thoroughly acquainted with the 
dangers threatening the church, and thus 
only are we enabled to make suitable 
provision for meeting the impending 
peril. While this is a general obligation 
resting in its application upon every 
Christian, it is specially enforced, in view 
of his station, upon the Christian minister. 
The herald of the truth, and in the word 
of God represented as standing upon the 
watch-towers of Zion, whose duty it is, not 
to hold his peace so long as there are ex- 
isting agencies, whose . purpose it is to 
destroy that which it becomes his legiti- 
mate province to defend. Such a one, 



152 LECTI/RES ON THE 

by virtue of official position, must, if 
faithful, take such a survey. When the 
inquiry is made of him, " Watchman, 
what ot* the night?" he should be able, 
from due observation, to declare to in- 
quiring minds and anxious hearts whether 
the morning of spiritual light and truth 
is dawning; or whether the moral night 
is growing still darker, foreboding, and 
gloomy with threatening clouds of error, 
tempestuous and pregnant with evil, 
ready to descend with destructive fary. 
If, especially, the latter is the dire prospect 
that meets the eye of the watchman as 
he gazes upon the moral horizon, he must 
not, he dare not be silent, but must, in 
simple consistency with his assigned po- 
sition, proclaim the facts as they exist; 
that the hosts of the Lord may also arise 
in their might, and nxore completely arm 
themselves for '-the impending conflict." 
The duty of watchfulness is especially 
binding upon those who dwell in this 
favored land; for, it may be said, the 



KISE OF THE ROMISH CHURCH. 153 

cnaracter of our government imperative- 
ly demands it. Regarded as the best 
form of government because it is the off- 
spring of the spirit of freedom dwelling 
in the human soul, it is likewise such, be- 
cause it is the truest to the civil wants of 
humanity. It derives its sanction and 
authority from the throbbino;s of the hu- 
man heart yearning for relief and stabil- 
ity. Viewed in its structure and under- 
lying principles, the soul responds in 
harmony with its doctrines of justice and 
freedom. Its foundation rests upon the 
strong impulses to civil and religious free- 
dom, for the defense and perpetuity of 
which men are willing to sacrifice life 
itself ; and its top stone rests upon a beau- 
tiful structure of human equality before 
God and the law. Among the govern- 
ments of the earth, ours is the admira- 
tion and the hope of the world. But be- 
lieving that this is the best of earthly 
governments in view of its civil and re- 
ligious freedom and the distinctive bles»s- 



164 LECTURES ON THE 

ings enjoyed under its fostering care, we 
must never overlook the palpable fact, 
evidenced already by the past and the 
present, that in these identical features, 
so admirable and valuable, lies the 
danger of abuse, perversion, and final 
overthrow. It must not. be forgotten 
that such civil and religious freedom 
as is here granted allows the unmolest- 
ed promulgation of doctrines and senti- 
ments that are inimical to the very 
freedom now our boast, and so highly 
prized. As Christians in the enjoyment 
of our privileges under its protection, we 
must remember that this also is a govern- 
ment in which atheism, infidelity, and 
Romanism, may flourish. These have 
the liberty of establishing themselves as 
forms of belief and religion, and from the 
peculiar formative principles of the state 
they remain unmolested and untrammeled 
in the propagation of their respective 
systems. Here any creed and sect — even 
morally the most outrageous — may be 



RISE OF THE ROMISH CHURCH. 155 

jojstablished, being shielded under the plea 
of conscience or religious conviction with 
which the government professes — because 
of its fundamental principles — non-inter- 
ference, and thus allows the same unlimited 
extension. As an illustration of this : the 
Chinaman comes to our professedly Chris- 
tian land, builds his temple, constructs 
his idolatrous image, sets it up for wor- 
ship, and then engages in adoration with 
all his pagan rites as free and unmolested 
as if he were in his native Birmah. Chris- 
tian America becomes to him the equiva- 
lent of his pagan China. And not far 
remote from these exhibitions of heathen- 
ism on American soil, do we find the 
institution of Mormonism ; scarcely more 
Christian than the former, and which has 
possessed a name and habitation in our 
land for scores of years. It has strength- 
ened into sufficient consequence to assume 
a tone of defiance against the general 
government. All through the separate 
states of the same government, north and 



166 LECTURES ON THE 

south, east and west, the indi\ddual crime 
of bigamy or polygamy is punished with 
a period of ^ state imprisonment extending 
from three to ten years, while the highest 
government has tolerated it. Bigamy in 
its enormity and magnitude intrenches 
itself within the sensual and corrupt con- 
science, claims its rights as a religious 
conviction, and hence is allowed to remain 
almost wholly untouched by the arm of 
civil power; is even protected against 
the hand of personal interference and 
persecution from its establishment down 
to almost the present day. 

Such illustrations may be multiplied. 
Thus, for example, we have a large and 
increasing class of our citizens, who de- 
mand, under the sanction of civil and 
religious freedom granted to them here, 
that the laws of our statute books, the law 
of God, and the custom of the country 
pertaining to the Christian observance of 
the Sabbath-day, shall not throw their 
restraints over* them. They claim it as a 



RISE OF THE ROMISH CHURCH. 157 

privilege accorded to them by inalienable 
right under government to make God's 
holy day one of traffic, or of dissipation, 
and reveling in defiance of custom and all 
law. Alas! in many cities and towns 
they have secured their demands, and 
thousands of places of drunkenness, riot, 
and crime are visible with opened doors, 
on that day, — a disgrace to the whole 
community, a isolation of human and 
divine law, and an outrage upon Christian 
sentiment and worship. In such things 
like these we may see the impending peril 
to the institutions of our government. 
While we are endeavoring practically to 
solve the problem of a free government in 
this land, and with faith and hope iiL the 
success of the experiment, our greatest 
danger of failure lies in granting the priv- 
ilege of undue license in place of freedom, 
and of calling almost everything by the 
name of religion, and then allowing the 
unfettered perpetuation of the same under 
specious pleas. The very freedom so es- 



158 LECTURES ON THE 

sential to the happiness and prosperity 
of a Christian people can be easily made 
the cloak for licentiousness, heathenism, 
and evil. This freedom can not be con- 
tracted without serious injury to a multi- 
tude of honest, conscientious, and noble 
men and women, and without disturb- 
ing the foundations of just government. 
Hence, while realizing the favors of a free 
and beneficent government, it becomes the 
duty of the Protestant Christian church, 
and of the good citizens everywhere, at 
this and every succeeding period in our 
history, to be watchful, lest the civil and 
religious freedom, so providentially grant- 
ed, becomes abused, degenerating into a 
mere dissolute liberty, transforming itself, 
instead of a blessing, into a curse. The 
safeguard is enlightenment and true 
knowledge, the spread of the principles 
of the gospel of Jesus Christ, and the 
advocacy of doctrine which still keeps 
man within the salutary restraint of 
moral law. We are to warn against 



RISE OF THE ROMISH CHURCH. 159 

encroachments which have a tendency 
in the hands of designing and wicked 
men of destroying our free government ; 
and thus, according to the measure of 
strength given to us, aid in perpetuating 
to the latest posterity that which has so 
nobly sheltered, protected, and blessed us. 
Let us not be deemed uncharitable 
when we assert that of all the organized 
systems of error which have obtained a 
foothold in our land and the protection 
of our government, there is none which 
so imperils a free government as that of 
Romanism, already so strong and per- 
vading, so secret in its purposes and per- 
sistent in the persecution of them, and so 
ably represented by talent, numbers, and 
wealth. The danger arises from the 
peculiar Romish system of religion, the 
whole spirit and practice of which is in 
direct conflict with the genius and princi- 
ples forming the basis of this govern- 
ment. The papal church, in its ecclesias- 
tical structure, is one of the worst forms 



160 LECTURES OX THE 

of despotism, claiming not only unlimit- 
ed religious and civil authority for its 
ecclesiastical head, but also infallibility, 
which, however explained, means the 
impossibility of error on the part of him 
who wickedly arrogates to himself the 
title of God's vicegerent upon earth, with 
delegated authority over all governments. 
When only considering the claim of in- 
fallibility on the part of the pope of 
Rome, and which his people almost uni- 
versally recognize, with what it involves; 
when remembering the opposition to free 
government and the spirit of intolerance 
and of persecution exhibited by the heads 
of that church from Pope Gregory dow^n 
to Pius IX., the present pontiff, we can 
not fail to perceive the correctness of the 
charge that the Roman Catholic Church 
is one of the most dangerous institutions 
to free government. In the verv nature 
of the case, the one, however it may be 
disguised and palliated, is antagonistic to 
the other. Romish pretensions as re- 



' RISE OF THE EOMISH CHURCH. 161 

atea to the hierarchy, and to which its 
devotees are bound, are incompatible 
with the freedom insured to us under this 
government. The proof is found in the 
fact that every declaration and pastoral 
letter of the head of that church, in 
which reference is made to the subject of 
civil and religious freedom, has been in a 
tone of the most unqualified condemna- 
tion, — designating such freedom as wick- 
ed heresy, calculated to cause wide-spread 
and serious injury to the true mother 
church, and that, therefore, as such it 
must be condemned. If any one doubts 
this, let him read the Papal Syllabus 
of Errors, given by the authority of Pope 
Pius IX. (December 8, 1864), in which 
official utterance, now made infallible and 
irreformable, many of the fundamental 
principles underlying our government are 
pronounced unworthy of reception and 
opposed to the teachings of the church. ^^^ 

(1) The following are among the errors which have beeA con- 
demned by the Papal Syllabus on the subject of civil government: 

55. *'The church ought to be separated from the state, and the 
gftate from the church." 

II 



162 LECTUEES ON THE 

History gives us overwhelming testi- 
mony, and in its light, we ask, can any 
one point us to any government over 
which the pope of Rome has exercised, 
or now exercises, spiritual and, in a 
measure, temporal control, which was or 
is not also guilty of holding to the worst 
forms of despotism? And the more unre- 
strained and unlimited his control, the 
more thorough and cruel the despotic 
rule. Let the papal states so directly, 
under the fatherly sw^ay of a long line of 
popes, tell us the sad story of arbitrary 
and tyrannical measures enacted under 
the sanction of the church until the free- 
dom of its groaning population was tram- 
pled into the dust. Surely if, as papal 
adherents inform us, the Romish church 



42. **In the case of conflicting laws between the two powers, 
the civil law ought to prevail.'* 

64. "Kings and princes are not only exempt from the jurisdic- 
tion of the church, but are superior to the church in litigated 
questions of jurisdiction.'* 

51. ' 'The secular government has the right of deposing bishops 
from- their pastoral functions, and it is not bound to obey the 
Roman Pontiff in those things which relate to episcopal sees and 
the institution of bishops." 

40. *'The civil power has the right to prevent ministers of re- 
ligion, and the fiiithful from communicating freelv and mutually 
with each other, and with the Roman pontifif." 



KISE OF THE ROMISH CHURCH. 163 

is favorable to freedom and desires that 
citizens of a state should enjoy the dis- 
tinguishing rights and privileges present- 
ed to us by our own government, then 
such freedom and the realization of such 
rights ought certainly to be witnessed, as 
a legitimate fruit, in the countries over 
which the church has the most influence 
and power. What, however, is the truth 
in this matter? A glance over the past, 
a look at the governments of the present 
day, teaches us that only as nations sever 
themselves from the pope's temporal and 
spiritual claims, in that proportion do 
they become free. The reader can easily, 
for himself, make the contrast, since the 
results of both are openly manifested in 
existing history. 

Who can doubt, judging from* the past 
and the present, that it is the purpose of 
the Romish church to keep governments 
benighted and despotic in order to pro- 
mote its own interests, seeing that it is 
only by force of arms exerted in deter- 



164 LECTURES ON THE 

mined revolution that states under its 
influence are enabled to become more 
republican in their civil and religious 
institutions. When nations, one by one, 
become less loyal to the pope and to his 
hierarchical tendencies ; when their law- 
givers become more tolerant in spirit and 
legislate for the welfare of all classes of 
people; and when the common people 
become more intelligent and determined 
to be free,— free in church, and free in state, 
from popish ultramontane demands, — 
then it is that the pope becomes alarmed in 
behalf of supremacy, and a great council of 
his prominent subjects, courtiers, and 
emissaries is called for the contrivance 
of measures, civil and religious, by which 
his waning' power may, if possible, be 
again restored, and by which the prevail- 
ing spirit of freedom, classed among the 
heresies, may be arrested and crushed. ^^^ 

(1) Let the reader, for example, read *'Rome and the Newest 
Fashions in Religion ; " published by the Harper Brothers, New 
York; containing the three tracts: "The Vatican Decrees," 
'* Vaticanism,'* and " Speeches of the Pope ; *' and he will find a 
brief but able exposition of the Vatican decrees in their bearing 
on civil allegiance, &o, Gladstone corroborates by abundant 



RISE OF THE ROMISH CHURCH. 165 

Is not such a spirit and purpose on the 
part of a powerful organization, controlled 
by ODe foreign head, numbering two 
hundred million of person in its com- 
munion, and wielding an extended influ- 
ence in the world, perilous to free in- 
stitutions? Is it difficult to see the 
historical logic, — that is, a logic enforced 
by history in sequence following premise, 
— in the fact, that as people become 
intelligent and free, then a church 
becomes alarmed for its safety and wel- 
fare; thus indicating that such a church 
is not the fosterer, but the destroyer of 
freedom and intelligence. If this con- 
clusion is not correct, why then such 
efforts — as presented in recent utterances 
of the Vatican decrees and syllabus — to 
break down the progress of intelligence 
and freedom ? 

It is worthy of special attention that 

proof drawn from recent popish utterances, what many other 
writers have also asserted, that Rome has not changed either in 
spirit or in principle ; that the utterances of the recent council 
indicate a strictness to ancient mediaeval popery and dogma in- 
compatible with civil liberty and the institutions of a free state, 
wliose citizens occupy a religious basis different from its own. 



166 LECTURES ON THE 

just in proportion as that church pos- 
sesses power to the same extent does it 
manifest intolerance. This is true every- 
where and at all times. The past presents 
us with innumerable instances, w^hile the 
history of to-day as given, for example, 
in the recent eiforts in Spain, Mexico, &c., 
(to make the Romish church the church 
of the state to the utter exclusion of all 
others) sufficiently illustrate the truthful- 
ness of our observation. The spirit and 
purpose of the church is the same every- 
where ; however, for the sake of expedien- 
cy it may, among nations where it is still 
in the minority, endeavor to conceal its 
aims. It claims to be infallible and there- 
fore immutable ; it pretends to have com- 
plete control over both the reason and 
faith of man (as seen, for example, in the 
prelates who were forced against their 
own protests to receive the dogma of in- 
fallibility or be anathema), and hence ex- 
tends its dictum over all his actions. No 
man can point to a single official utter- 



KISE OF THE ROMISH CHURCH. 167 

*ance of that church which distinctively 
disclaims the power of the hierarchy over 
any of the moral and civil relations of 
man, and we need not to be surprised at 
such a lack, seeing that such a disclaimer 
would vitiate the fundamental position 
occupied by the papacy. The difference 
between the intolerance of the Romish 
church as it has existed elsewhere, and 
its present position in the United States,- 
arises wholly, we firmly believe, in the dif- 
ference of power possessed. If Romanism 
had attained to the same strength and 
dominion here as in other countries, the 
identical intolerance of civil and religious 
freedom would be manifested in this 
country as it is now exhibited among 
nations wholly under popish influence. 
History, in view of the unchangeable 
spirit and purpose of reconfirmed world- 
engrossing claims and pretensions, would 
simply repeat itself, as evidenced in the 
past encroachments and acts of that 
church. Let us never forget that the 



168 LECTUKES ON THE 

recent decrees, re-affirming the continued,- 
unchanged Romanism, teaches us that 
what has been done by it in the past 
may be repeated in the future, for an in- 
fallible church is not capable of doing 
wrong in its own estimation. Its official 
acts and decretals remain invariably the 
same, and it is only polic}^ that prevents 
their tendency from being fully experi- 
enced — in all their breadth — in our land. 
When we declare that the Romish 
church will bring forth the same fruitege 
in every country where it possesses a 
sufficient, prej)onderating power, we can, 
among other reasons, produce one that 
affords decided testimony indicative of 
the real aspirations of the hierarchy. 
This is found most clearly set forth in 
the oath of allegiance to the papal throne 
taken by the higher prelates, — by the 
bishops and archbishops in connection 
with that church wherever they are 
officially consecrated. In that oath — 
taken without mental reservation — oc- 



EISE OF THE EOMISH CHURCH. 169 

curs the following language: ''I will, 
from henceforth, be faithful and obedient 
to St. Peter, the apostle, and to the 
holy Roman church, and to our lord, the 
pope." Mark the sacrilegious words, 
*'our lord, the pope," in the light of the 
plain, historical facts that many popes, 
as admitted even by the apologist Baro- 
nius, in reference to a large number, 
were guilty of the deepest crimes known 
to moral or civil law.^^^ The oath con- 
tinues: "L will be obedient to the rites, 
honors, privileges, and authority of the 
holy Roman church, of our lord, the 
pope, and his aforesaid successors; and 
which I will endeavor to j)i'eserve, de- 
fend, increase, and advance." Now we 
come to that part of the oath which di- 

(1) We refer, for example, to the vivid description that Baro- 
nious gives of the tenth century, as follows: "An iron age, 
barren of all goodness, a leaden age, abounding with all wicked- 
ness, and a dark age, remarkable, above all the rest, for the 
scarcity of writers and men of learning. In this century, the 
abomination of desolation was seen in the temple of the Lord; 
and in the see of St. Peter,— revered by the angds,— were placed 
the most wicked men ; not pontiffs, but monsters. An^i how 
hideous was the face of the Roman church, when filthy and 
impudent whores governed all at Rome, changed sees at their 
pleasure, disposed of bishoprics, and intruded their gallants 
and their bullies into the see of St. Peter,*' &c. In Roman 
Catholic writers we find all the testimony required ; and in 
men, too, who stand in deserved estimation as annalists and 
defenders of the church. 



170 LECTUEES ON THE 

rectly shows us the encroaching spirit of 
the church, to be manifested in every 
land, for it proceeds: ''Heretics, schis- 
matics, and rebels," — -terms, you observe, 
that include not only religious but also 
civil and political relations, seeing that 
any government or state not loyal or 
subservient to popish supremacy, is des- 
ignated rebellious. ''Heretics, schismat- 
ics, and rebels, to our said lord, or to 
his aforesaid successors, / will to mij 
utmost power ^persecute and wage war withy 
Yes, persecute and wage war with in 
America as well as in Euroj)e, — in these 
United States, when the auspicious time 
comes, as well as in Italy. Such is the 
significant and far-reaching oath taken 
by every bishop and archbishop in the 
Roman Catholic Church. ^^^ 

Who are the persons thus denominated 



(!) This oath, partly quoted, is to be found in every edition 
of "The Pontificale Ptojnanum," issued under the direct au- 
thority of the popes. The reader is referred to an able expo- 
sition of this oath, — with documentary proof,— in Dr. Cumming^s 
'*L>Mturcs on Romanism.'' Lecture II., entitled : "Cardinal 
Wiseman,— His Oath and its Obligations." That the fact that 
Rome has reiterated, and now fully retains the spirit of perse- 
cution, as exemplified in the middle ages, it is suflBcient for us 



EISE OF THE ROMISH CHURCH. 171 

^'heretics," under official oath? The re- 
ply is, such men as Luther, Melancthon, 
Zwingli, Jerome of Prague, Huss, Lati- 
mer ; those whose bodies were consumed 
at the fires kindled by the Romish torch 
at Smithfield ; the hundred thousand 
Huguenots, or Protestants, put to death 
in papal France; Wycliffe, the morning- 
star of the Reformation, whose books 
were burned, and whose grave was 
opened forty years after his death, that 
bigotry and hatred might cast his ashes 
into the river Avon. Men, thousands 
like these, devoted to truth and the wel- 
fare of humanity, constitute the "here- 
tics.'' Men whose Christian faith was 
identical with that which is now held 
by the great body of the Protestant 
church throughout the world ; these 
were beheaded, tortured, and burned as 
heretics; and if there is any meaning 

to quote a single extract from the papal syllabus of errors. One 
of the errors condemned, reads: 'The ( hurch has not the 
power of availing herself of force, or any direct or indirect 
temporal power " Again: " In the present day it is no longer 
expedient that the Catholic religion shall be held as the only 
religion of the state, to the exclusion of all other modes of 
worship." 



172 LECTURES ON THE 

in language, the hierarchs of the Romish 
church are this day solemnly sworn ^' to 
persecute and make war" upon all such, 
wherever found. Those who have taken 
this oath must — provided the opportu- 
nity has arrived — prove themselves false 
to it and to their allegiance, unless they 
thus ''persecute and wage w^ar" upon 
all whom they are pleased to call "her- 
etics." Hence it is, that wherever they 
have had the controlling power, which 
enabled them to do so, they have ful- 
filled this portion of the oath as faithfully 
and persistently as any other part of it. 
In palliation, it may be said that every 
citizen's oath of allegiance to a free form 
of government would prevent the obli- 
gation and fulfillment of such an oath ; 
but while this should be the case, it 
must be remembered that the papists 
hold the sententious and pregnant say- 
ing: ''Roman Catholics first; citizens 
next," We must not forget that the 
Romanist regards his allegiance to the 



RISE OF THE ROMISH CHURCH. 173 

pv^pe, whom he calls ^'his lord," superior 
to that of any other ; and that this pon- 
tiff claims to be the head of the state, as 
well as the head of the church, inasmuch 
as his authority shall be supreme over 
all other, whether in state or church. 

Archbishop Purcell, of Cincinnati, ad- 
mitted in a controversy held in 1837, 
with Alexander Campbell, that he had 
taken the bishop's oath of allegiance to 
the pope, after he had taken the one of 
allegiance to this government. jNTow, 
with all the facts before us, and with 
the unreserved surrender of person that 
the papacy demands, is it unreasonable 
for us to believe and hold, that if the 
pope and his church should ever be 
brought into conflict with the United 
States government, that Archbishop 
Purcell, and all other bishops, would, 
so far as lay in their power, fulfill the 
conditions imposed by their oath of al- 
legiance to the pope in preference to 
the claims required under oath by our 



174 LECTUBES ON THE 

government? Let no Protestant enter- 
tain the thought, — no, not for a moment, 
— ^that if the Romish church should ever 
gain the ascendency, a large majority 
sufficiently controlling, that then its 
policy and course of action in relation 
to himself and his religion would be 
the same that it is now,, while laboring 
under a minority. It is folly to expect 
this, when all history attests to the ut- 
ter impossibility of that church, in its 
officials and prominent membership, 
yielding its first allegiance to a govern- 
ment which is in direct conflict with its 
most cherished principles, and with its 
numerous antecedents of faith and prac- 
tice, as exhibited from its earliest dawn- 
ing down to the present day. 



BI8E OF THE KOMISH CHURCH. 175 



CHAPTER VIII. 

Romanism repudiated where it is best known — 
The greater danger to the civil and religious 
institutions, from the decline of the Eomish 
church in Europe — Means employed for its 
establishment in this country — Progress of 
the church in this country — How soon will 
this country become Eoman Catholic? — Map 
of our great west in Eome — Balance of power 
— No religious liberty when Romanists once 
obtain the rule — A political church — New 
York City government — Dr. Cumming and 
the pope. 

While there is not the least desire on 
the part of the writer to pen a single 
sentiment of ill-will against any indi- 
vidual, as such, no matter to what 
religious creed he may hold, or, as the 
case may be, pertaining to no creed, yet 
there are systems so productive of error 
and injury, concerning which, in the 



176 LECTURES ON THE 

light of our whole duty toward our 
fellow-men, we can not properly remain 
silent. We must warn others against 
every agency which is calculated, eithei 
directly or indirectly, to be injurious to 
the cause of Christ, or detrimental to 
the best interests of a good government, 
which is also the gift of God. Whatever 
the Christian watchman may discern of 
this character, the word of God clearlv 
authorizes and commands him to cry 
aloud against it, and to lift up his voice 
in admonition to the people If he does 
not do this, and destruction cometh upon 
the people,, then the sin lieth at the 
watchman's door; but if he warns the 
people, a^nd they heed not the warning, 
and evil befalls the church or the gov- 
ernment, then the watchman is clear; 
God remains just, and the people must 
pay the penalty of their neglect. Such 
a scriptural view of obligation forms an 
ample apology for the introduction of 
the subject matter of this work; sug 



RISE OF THE HOMISH CHURCH. 177 

gested and enforced as it is, by a sense 
of responsibility. 

Romanism, in its relation to free 
government, is a subject upon which 
the people of this land need to be in- 
structed, cautioned, and, if possible, 
aroused; for if the same measure of 
indifference prevails respecting it for 
another score of years, as has been wit- 
nessed in the past, we are apprehensive 
that those of the next generation — our 
own children — will reproach us, the 
present generation, for not restraining 
the power of Romanism while it yet 
was within the power of the people to 
curb its claims of supremacy. 

Looking at the condition of the Romish 
church as it presents itself to-day in 
Europe, some may be disposed to indulge 
the hope that we have nothing to fear 
from an organization that has met with 
such repeated disasters ; that has been so 
largely shorn of its temporal powers, 
and that has had its influence waning 

12 



178 LECTURES ON THE 

in long-cherished localities. But while 
the church there may be seized with 
decay, and may be compared to a tot- 
tering and falling structure, so long as 
the elements of that church are not 
dissolved and absorbed by some other 
body or bodies of Christians, — so long 
as the membership retain a vital head 
to which they continue firmly bound, 
and which issues its edicts with ancient 
spirit, — just so long will danger remain. 
And the more so, because if European 
nations for their own safety repress the 
advances of popery, it will seek to make 
amends in those countries that afford 
the greatest toleration for its growth. 
The unabsorbed, non-incorporated ele- 
ments must have a place to develop 
and spread, and if not found where 
originally established and prospered, 
then they will lodge themselves in the 
most favorable localities, still guided 
and controlled by the old, unchanged, 
and now infallible head. What country 



KISE OF THE ROMISH CHURCH. 179 

— excepting ours — presents the greatest 
facilities for the cohesion and extension 
of these European rejected elements? 
This seems to be the status of the Rom- 
ish church. Repudiated and tottering 
at home, it is transferring its forces 
and strength abroad. Like destructive 
birds driven from one field, or like lo- 
custs or grasshoppers shaken from one 
tree, they but fly to another, seeking 
the one, too, that promises the most 
nourishment. 

The morally volcanic condition of 
things in Europe, and which has proved 
so unfavorable to papal claims, may 
lead a superficial thinker to suppose 
that the same weakened aspect is to be 
found everywhere. Far from it, how- 
ever, as facts plainly show. The papacy 
in Europe still retains its millions upon 
millions of faithful, devoted adherents. 
Defeated upon some of its battle-fields, it 
is concentrating its forces upon others, 
determined to continue the conflict for 



180 LECTURES ON THE 

temporal and spiritual supremacy. It 
is a well-known fact, constantly reiter- 
ated by the leading newspapers of the 
day, that the ultramontane party is en- 
deavoring to bring about a coalition of 
Catholic powers for the purpose of crush- 
ing Protestant nations and the kingdom 
of Italy, and re-instating the pope in 
possession of his papal states. We can 
only, in this connection, quote the pro- 
phetic language of Archbishop — now 
cardinal — Manning, uttered at the meet- 
ing of the League of St. Sebastian, on 
the 20th of January, 1874, (quoted by 
Gladstone, in preface to the Vatican de- 
crees): ''IN'ow, when the nations of the 
earth have revolted, and when thev 
have dethroned, as far as men can de- 
throne, the vicar of Jesus Christ, and 
when they have made the usurpation of 
the holy city a part of international 
law; when all this has been done, there 
is only one solution of the difficult}^, a 
solution, I fear, impending, and that is 



RISE OF THE ROMISH CHURCH. 181 

the terrible scourge of continental war, 
a war which will exceed the horrors of 
any of the w^ars of the first empire. I 
do not see how this can be averted. 
And it is my firm conviction that, in 
spite of all obstacles, the vicar of Jesus 
Christ will be put again in his own 
rightful place." Such is the sanguinary 
strain, the bloody words that fall from 
the lips of an honored leader of Romish 
aggression ; and such testimony, if requi- 
site, could be multiplied. But while 
the forces are carefully marshaling in 
Europe, to renew the strife when favor- 
able combinations promise success, the 
same is true of otlier countries, and pre- 
eminently of our own. The advantages 
accorded by our form of government in 
advancing Romanist interests, are not 
overlooked; the rule of the majority, so 
fundamental a principle in the choice 
of our rulers, conveys the hope that by 
increase, in the way of emigration and 
propagation, such a majority may be- 



182 LECTURES ON THE 

come available for their own ascendency. 
Indeed, some of their writers, with more 
indiscretion than policy, boastingly tell 
us that such a desired position is only 
a question of time. Yes, time with its 
revelations and fulfillments will tell, and 
if their threat of eventually ruling the 
country and bringing Protestantism to 
complete submission, fails, as we believe 
it must and will^ it will not be because 
there is the lack of the most energetic, 
determined perseverance and effort upon 
the part of that church to have it real- 
ized, and, on the other hand, of a 
correspondent firm, united resistance 
of Protestantismj and good citizenship 
against its encroachments, thus neutral- 
izing the hostile plans and purposes of 
an enemy awaiting his opportunity of 
attack. The shortest time in which we 
may hope to see papal Rome renounced 
by her own people in this country, — as 
she is now repudiated in portions of 
Europe, — will be a period sufficiently 



RISE OF THE ROMISH CHURCH. 183 

long to test endurance and arduous la- 
bor, although the defenders of civil free- 
dom, of an open Bible, of Protestant 
Christianity, and of a public-school 
system, unite in putting forth a faith- 
ful and determined opposition. The 
Hyacinthes and others may even come 
out of the more hierarchical pales of 
that church, standing forth as modern 
reformers of it, but so long as it can 
keep its masses in subjection and ig- 
norance, so long will it exert a vast 
influence in the world against free 
government, liberal education, and Chris- 
tianity of the Bible. We must not close 
our eyes to the fact that in proportion 
to its decline of power as a leading, 
controlling factor in European states, 
so does it put forth all its craft, wisdom, 
and energy to retrieve its lost prestige 
among the nations, and its loss of polit- 
ical power and religious influence over 
the people. 

It has been a question^ for many 



184 LECTURES ON THE 

years in the Romish church, where its 
boasted infallibility was located. One 
party — chiefly composed of Jesuits and 
their followers — claimed that it per- 
tained alone to the pope, as the con- 
stituted head of the church. Another 
party — principally of those who en- 
deavored to protect the rights of king- 
doms against papal encroachments — 
insisted that it belonged to a general 
council of those holding the highest 
official stations and authority in the 
church. Others again, striving to effect 
a compromise between these two, as- 
serted that infallibility only adhered to 
the pontiff when his decrees were sanc- 
tioned by a general council, of which 
he was the head in virtue of his position. 
A multitude of tracts and books present 
and advocate these respective views. 
The second and third prevailed to a 
great extent, and greatly fettered the 
papal utterances, making popish dicta- 
tions measurably powerless when com- 



RISE OF THE EOMISH CHURCH. 185 

ing into conflict with the rights of 
kingdoms and of humanity. This was 
clearly seen and felt by the pope and 
the party upholding the highest hier- 
archical tendencies, and they success- 
fully labored to increase the number of 
the first-named party, and with such 
success that the pope convened a general 
council for the express purpose of having 
the doctrine of infallibility irrevocably 
established in his favor. With this 
as a leverage, the pope hopes to wield 
again the power at which formerly Ro- 
man Catholic countries trembled, and 
to secure a salutary fear and obedience 
such as was wont to be given during 
the middle ages, those halcyon days of 
popish aggression and dominion. The 
question of infallibility is now settled ; 
the decree is issued and accepted by 
the church ; the dissent of eminent prel- 
ates is crushed, and their concurrence 
expressed in submissive terms; reason, 
history, and faith, are yielded to the 



186 LECTURES ON THE 

pope's demands, and the question is no 
longer an open one, suLject to dispute or 
investigation. The pope speaks ex cathe- 
dra^ and every good Catholic is expected 
to submit without daring to question 
the legitimacy of the infallible utterance. 
Romish prelates endowed with the pope's 
blessing, and guided by his instruction, 
return from that council ready to carry 
out whatever infallible counsels may 
hereafter issue from that head so un- 
friendly to civil and religious freedom; 
yea more, their own action and acquies- 
cence pledges then to such a course of 
conduct. They come back to this coun- 
try inspired with a renewed, though 
blind zeal, determined to eclipse, if possi- 
ble, the greatest triumphs of the past 
b} the brilliancy of future achievements. 
Romanism is now endeavoring to es- 
tablish itself in those countries where 
it is not so well known as it is by the 
people — through painful experience — of 
Italy, Spain, Austria, and other coun- 



RISE OF THE ROMISH CHURCH. 187 

tries. In the old countries it has con- 
stantly come in conflict with states, 
resulting mainly from its being recog- 
nized as the state church. Defeated in 
its aspirations of being the exclusive 
state church, and holding the state un- 
der its alleged supremacy, it is carefully 
preparing to renew the struggle, and 
secure a coming victory. While it is 
thus working to-day in Spain and other 
kingdoms, it does not overlook the fair 
prospect afforded by the peculiar form 
of our government. While insiduously 
carrying on its European projects on a 
broad and comprehensive scale, — while 
dreaming of a Roman Catholic coalition 
of kingdoms sufficient to meet and over- 
whelm a combination of Protestant na- 
tions, — it is not negligent of its interests 
in the United States, but led on by in- 
telligent guidance and a thorough knowl- 
edge of the points of attack, it seeks to 
re-enforce itself by recruits from the old 
country, by the influx of missionaries 



188 LECTURES ON THE 

and priests, by the reception of funds to 
be expended in works of extension, and 
by the employment of all means that 
may contribute to secure for itself con- 
solidation, popularity, and influence. It 
does not require much attention to see 
that Romanism is closely observant of 
its own interests, of the weakness of its 
enemies, and of the means of aggression ; 
and if Protestantism preserves its vantage- 
ground, it can only do so by a propor- 
tionate activity and vigilance. This en- 
emy of ours is a foe that we dare not — 
without being guilty of the greatest 
imprudence and folly — despise. 

Societies of propagandists in foreign 
states and countries make annual con- 
tributions for the spread of Romanism 
in this country, and these distribute large 
amounts of money to localities where 
most needed and effectual. The emi- 
gration societies form a powerful agency 
in its behalf, largely increasing and 
multiplying the membership toward the 



RISE OF THE ROMISH CHURCH. 189 

longed for majority vote. Thus, for ex- 
ample, an Irish emigration society was 
formed a few years ago in this country, 
which is but another name for a Roman 
Catholic organization, which has for its 
object the introduction of a vast and 
constantly increasing Romish population. 
This society has a large capital and agen- 
cies in every state in the Union, from 
New York westward and southward. 
Let the reader consider how these and 
other co-operative measures have ad- 
vanced Romanism in this country, and 
he must acknowledge that they are 
startling and full of warning. 

In the year 1800 there were in the 
United States but one bishop, 100 
priests, and about 50,000 laymen. To- 
day the Romanists can lay claim — ac- 
cording to the ecclesiastical summary, 
contained in Sadlier's Catholic Directory 
for 1875 — to seven archbishops, 53 bish- 
ops,. 4,873 priests, 4,731 churches, 1,902 
chapel stations, 18 theological seminaries, 



190 LECTUEES ON THE 

1,375 ecclesiastical students, 68 colleges, 
511 academies and select schools, 1,444 
parish schools, 215 asylums, 87 hospitals, 
and a population or membership of 
5,761,242. To these statistics, we may 
add the recent addition of one cardinal 
prince/^^ 

A writer in the Catholic World says: 
''The question put to us a few years 
since, with a smile of mixed incredulity 
and pity, ' Do you believe that this coun- 
try will ever become (Roman) Catholic? ' 
is now changed to, 'How soon do you 
think this country will become Catho- 
lic ?' " He continues : '' Soon ; very 
soon, if statistics are true; for it ap- 
pears, from the calculations of a late 
Protestant writer, that the growth of 
the Roman Catholic relioion in this 



(1) To indicate the rapidity of increase, we append the follow- 
ing table, taken from Dr. Van Dyke's "Popery the Foe of 
America." In 1840 there were 13 dioceses, 12 bishops, 373 
priests, 300 churches and stations, and a population of about 
500,000; in 1870 there were 53 dioceses, 62 bishops, 3,482 priests, 
5,219 churches and stations, and a population of about 5,000,000. 
Hon. Mr. Gladstone, in his remarks on Romanism, makes the es- 
timate that in 1790 there was one Romanist to 131 of our popu- 
lation, and now in 1875 there is one to every six I Such estimates 
need no comment ; they speak for themselves. 



RISE OF THE ROMISH CHURCH. 191 

country has been seventy-five per cent 
greater than the ratio of increase of 
population, while the rate of increase 
of Protestantism is eleven per cent less." 
Whatever reliance can be put in such 
statements, it remains true that the of- 
ficial statistics of the Romish church, in 
their own published statements, indicate 
a most wonderful and alarming increase. 
Stubborn and palpable facts, evidenced 
all around us, fully sustain those statis- 
tics. A professor in one of our western 
colleges saw, two years ago at Rome^ a 
better map of that portion of this country, 
west of the Mississippi, than he had ever 
beheld at home, upon which the line of the 
Pacific Railroad was traced, and every 
spot was dotted, not only where settle- 
ments now are, but where they would 
probably be made in the future, and a 
conjecture recorded as to their antici- 
pated importance. This is sufficiently 
indicative of the watchful policy of the 
church. These western places, where the 



192 LECTURES ON THE 

prairie winds now sweep without obstruc- 
tion, are already^ — even at present unoc- 
cupied, — by the Romish priest claimed 
as his own; saying to the observer 
that at this and that point, here and 
theroj he will yet obtain a permanent 
foothold. These dots upon the map^ 
marked in the present generation, are 
the future towns and cities of the next 
generation; the controlling, political, and 
commercial centers, where the priest 
proposes to concentrate timely resources 
and develop his energies and means. 

Some, however, against all these facts, 
may say that there is nothing foreboding 
in all this to a free government. The 
idea that the Romish church should 
ever control the legislation of this coun- 
try, and through such legislation mani- 
fest its real spirit against, and hostility 
to. Protestantism, is to them preposter- 
ous and unworthy of serious considera- 
tion; a subject upon which fears are 
groundless and alarm unnecessarv. Let 



KISE OF THE EOMISH CHURCH. 193 

US therefore continue to show how this 
increase, to which attention has been 
directed, can be used to secure, when 
desired, political control. The follow- 
ing facts will place the matter in a 
clear light: When we refer to the 
presidential election of 1840, as the 
starting-point, it will be found that a 
majority of 46,081 elected the president 
of the United States at that time; 38,801 
elected the next president; 139,605 was 
the majority in 1848; 211,901 in 
1852, and 460,865, 491,295, 411,231, 
300,000, the respective majorities of suc- 
ceeding elections. From the entire vote 
cast at these elections, we learn that, 
at a low estimate, about every eighth 
person is a voter. The population of 
the Romish membership now is nearly 
six millions, and this would make the 
vote of that church already over seven 
hundred thousand, or two hundred 
thousand more than the highest ma- 
jority thus far cast, and twice and 
13 



194 LECTURES ON THE 

three times the number of the major- 
ity vote in some instances. Let the 
majorities become still smaller, as in 
all probability they will, since the 
disposal of the question of slavery, and 
we discover that the Roman Catholic 
Church, which is a political church, — 
that is, controls the vote of its mem- 
bership, — has a sufficient number of 
votes to hold the balance of power in 
our state and national legislation. There- 
fore it can, — as it has already to some 
extent in the past, — when the propitious 
time comes in the future, say to the 
great political parties, ''We control over 
seven hundred thousand votes ; what will 
you give for them, — what appointments 
and influences in your administration will 
you advance in our favor?" Is not this 
already the language in the vocabulary 
of the politics of the country? Is it 
uncharitable to say that there will be 
candidates and parties who will con- 
sider such propositions favorably, and 



RISE OF THE ROMISH CHUCRH. 195 

who, instead of rejecting them, will 
meet them with counter-proposals or 
bids? — especially so when the parties 
are nearly equally divided, and such a 
vote secured would inevitably obtain 
the desired victory. A much smaller 
minority than the Romanists control, 
has, in multiplied cases, determined the 
legislation of the government. Does any 
one doubt, judging from the past his- 
tory of that church, that if the oppor- 
tune time comes it will not fail to 
make a vigorous eifort to secure the 
legislation of this government in its in- 
terests. Did it not some years ago af- 
ford us a most striking illustration of 
this fact in the case of the largest city 
of this country? Examine the tabular 
statement of the of&ce-holders in Kew 
York City for 1868, and you will find 
that the following public officials were 
all Roman Catholics: The sheriff; the 
register or recorder; the comptroller, — 
whose duty it is to examine and cer- 



196 LECTURES ON THE 

tify accounts , the chamberlain or treas- 
urer; the corporation counsel; the police 
commissioner; the president of the Cro- 
ton board ; the acting mayor of the city, 
and president of the board of aldermen ; 
the president and clerk of the board of 
councilmen ; the clerk of the common 
council, and fourteen out of its nineteen 
members ; the president of the board of 
supervisors, and eight out of ten of its 
members; five justices of the court of 
record, and every justice of the peace in 
the entire city; all the police-court 
clerks ; three out of four coroners ; two 
members of congress; three out of five 
of the state senators, and eighteen out 
of the twenty-one members of the state 
assembly. Such was the religious and 
political cast of that municipal govern- 
ment; and it was admitted to have 
been the most corrupt city government 
that ever afflicted this country. Such 
admissions were made by all good cit- 
izens within and without its limits, ar- 



RISE OF THE ROMISH CHURCH. 197 

resting the attention of the whole country 
by its flagrant rule. Indeed, it is within 
propriety to observe that so far as the 
city government was concerned, and the 
elements that controlled it, Sodom and 
Gromorrah might almost stand up in the 
last judgment day and condemn it as 
being a greater sinner. And with that 
array of office-holders, what was the 
influence upon the legislation of the 
whole state, in the direction in which 
the church desired legislation favorable 
to its interests? Let us take, for ex- 
ample, the important school interest, 
which, in the city, was controlled by 
the Romish church, and we find that, 
through exerted influence, the state 
legislature made appropriations for re- 
ligious purposes to the amount of hun- 
dreds of thousands of dollars. These 
appropriations ran from small amounts 
given to charity schools, hospitals, &c., 
up to seventy-eight thousand, which lat- 
ter was the appropriation in a single 



198 LECTURES ON THE 

case. This was repeated for a number 
of years, and the principle was craftily 
shielded by appropriating a moiety to 
some Protestant interests, but carefully 
reserving the lion's share. Again^ the 
real estate of the city was largely af- 
fected by legislation in its behalf. Ex- 
tensive and valuable tracts of ground 
were leased to the church for religious 
and so-called charitable purposes, at one 
dollar per year. This is true of a num- 
ber of institutions, which pay a merely 
nominal sum for property that would 
command large rents. Reference is 
made to such facts to show what that 
church has done and is doing wherever 
it has control of city or state legisla- 
tion; thus practically illustrating what 
it intends to do, and what it inevitably 
will do in every town, city, and state, 
just so soon as it obtains sufficient 
infliience to insure success. The spirit 
exhibited in the past and the present 
teaches us plainly what, under such 



EISE OF THE ROMISH CHURCH. 199 

circumstances, we are to anticipate ; 
and the Romanist, under the hope of 
the prospect before him, is already de- 
fiantly asking the Protestant, " What 
are you going to do about it ? " 

The Romanist votes to advance the 
interests of his own church, which is 
well understood, from the evidence af- 
forded by the past, to be in direct an- 
tagonism to Protestantism, to an open 
Bible, and to a free government. The 
lover of the latter must accordingly act, 
if desirous to retain those blessings. 
Safety requires the exercise of wisdom 
and prudence. The Romish church is 
also, in the sense specified, a political 
church; employing politics as a means 
of self-aggrandizement; and to insure its 
defeat, it must also be met politically. 
By its votes it seeks to obtam power, 
and by our votes this design must be 
repressed. Some may say that this is 
proscription and persecution for opinion's 
sake. But it is not such; for when a 



200 LECTURES ON THE 

church or any other organization arrays 
itself against our free institutions, aims 
a deadly blow at our civil and religious 
rights, and makes its boast that it will 
be a day of rejoicing wnen it can 
accomplish its purposes in their de- 
struction, such danger precipitates coun- 
teraction upon our part. Every Prot- 
estant and every lover of civil and 
religious freedom would be recreant to 
duty, who would deliberately cast his 
vote to elevate that man to political 
power, whose church is a sworn enemy 
to that religion and form of government 
which make us free men, and which 
impart inestimable privileges and bless- 
ings. No man should be driven from 
the simple discharge of duty by the cry 
of persecution for opinion's sake on the 
part of him who, when he has secured 
the requisite power, invariably lays vio- 
lent hands upon all that is most precious 
in the preservation of inalienable rights, 
such as our government graciously af- 



RISE OP THE ROMISH CHURCH. 201 

fords. As well might the highwayman, 
who would destroy human life, cry out 
persecution when arrested in his deeds 
of violence and death, as that man who, 
when he has the influence, imperils the 
institutions of a free government. The 
latter will be the result here, just as 
it has been in other countries, just as 
it has developed the tendency on a 
small scale even in this, when the 
heads of the Romish church feel them- 
selves fully warranted, by a numerical 
majority or by political combinations, 
to enter upon a vigorous attack. A 
leading Roman Catholic paper of St. 
Louis — ^^TJie Shepherd of the Valley^^ — 
makes the following declaration upon 
this feature of the subject: *'In the 
future, when we shall have gained the 
ascendency in this country, — as we 
surely shall, — then will it be true, even 
as our enemies now say, there will be 
no more religious liberty, as there 
ought not to be." We can not thus 



202 LECTURES ON THE 

speaK concerning any other church, 
Christian or Jewish, because all others 
are lovers of civil and religious free- 
dom ; they do not occupy the relation 
of enemies, or conspire against that 
which is so dear to the heart of every 
one who is a true American citizen. 
And w^e must remember that there is 
no common ground upon which we 
can fraternize with the Romanist. The 
fundamental principles which bind him 
to a foreign prince, and which place 
him in abject submission to the infalli- 
ble utterance of such a one, forbid a 
union. Come to him on the basis of 
the Christian religion and his pontiif, 
whose word is law, denominates you a 
"heretic" and a "schismatic," and you 
are the person against whom the prel- 
ates, by their consecration oath, are 
sworn "to wage w^ar." Come to him 
again as a citizen of this free republic, 
and he tells you that your free gov- 
ernment, your free schools, your free 



EISE OF THE ROMISH CHURCH. 203 

press, speech, and thought, are delu 
sions of the devil, atheistic, and god 
less, only calculated to destroy men's 
souls, and hence must be crushed. There 
is no ground as a common basis upon 
which you can meet and co-operate with 
the authorities of the Romish church. 
Religiously and politically, their flag is 
black; their oath is iron-clad, their 
arms are destructive ; and all this is 
now fortified and defended under an 
immutable infallibility, which the head 
of that church arrogates to himself. 
However Protestants and men of the 
world may regard infallibility, and may 
even smile at its evident absurdity, it 
nevertheless remains a most powerful 
engine in the hands of designing men, 
by which the minds of millions are 
controlled, either for good or evil. When 
Dr. Gumming, of London, England, re- 
quested of the pope of Rome, in an- 
swer to a general invitation, the privi- 
lege of attending the meeting of the 



20i LECTURES ON THE 

ecumenical council, for the purpo« A 
reasoning with its members upon the 
questions which separate Romanists and 
Protestants, the pope replied, that the 
errors which have been condemned by 
the Romish church in the past would 
not be proper subjects for discussion; 
as if to say to Protestantism, through 
Dr. Gumming, that infallibility had set- 
tled these questions, and also so per- 
manently that they were not again to 
be re-opened. Upon matters involving 
the perpetuity of civil and religious 
freedom of a people, a word of warning, 
sustained as it is by such an abundance 
and variety of proof, ought to be suf- 
ficient. 



RISE OF THE KOMISH CHURCH, 205 



CHAPTER IX. 

Polly of encouraging Homanism in this coun- 
try — The pope, where he is better known 
than he is here, expelled from Italy in 1848 — 
Napoleon's soldiers, and Garibaldi's march 
uponEome — Victor Emmanuel's election, and 
the pope's overwhelming defeat — The pope's 
titles — " Distance lends enchantment to the 
view" — Sentiments hostile to public freedom 
— Gladstone on the papal decrees — Dr. Man- 
ning speaking for the pope — The Eoman 
Catholic system in a state of dissolution ; but 
it will die hard — The mystery, Babylon is 
falling — The blood of the saints will be 
avenged — " The Lord God omnipotent reign- 
eth." 

In view of the effort now made by 
the Roman Catholic Church to plant 
herself, by immigration and otherwise, 
as a controlling power in this country, 
it is but folly on the part of any who 



206 LECTURES ON THE 

encourage her purpose. This appears 
evident from what has already been 
said respecting her policy and her com- 
plete subjection to the behests of a 
foreign potentate. This is corroborated 
by her acts and declarations, as pre- 
sented in the preceding chapters, show- 
ing that she is engaged in sapping and 
subverting the institutions of both church 
and state, in the manner indicated ; 
that is, in the direction of civil and 
religious freedom. But this folly be- 
comes still more evident if we but con- 
sider that when nations in Europe, down- 
trodden for centuries, endeavor to release 
themselves from the popish yoke, and 
are to-day engaged in a bitter, unrelent- 
ing contest to beat back and keep down 
the exorbitant hierarchical claims, we, 
a free nation, and blessed with precious 
immunities, are encouraging the ad- 
vances of the same church that has so 
long enslaved Europe, and is now striv- 
ing to crush the rising civil and re- 



RISE OF THE ROMISH CHURCH. 207 

ligious liberty in those old countries. 
The struggle going on across the ocean, 
should teach us wisdom and prudence. 
May we not legitimately inquire, What 
possible advantage can be derived by 
our nation, or humanity at large, if the 
Romish church obtains — even temporary 
— control of this country? Will the 
spirit of the past actuate her when tri- 
umphant ? Why should we encourage 
the planting of the sprouts of the evil 
tree of Romanism in this country, when 
the old, decaying, rotten trunk is beaten 
to pieces and cast aside by its former 
supporters in the old country, and by 
other nations? If her fruits are so 
pleasant and conducive to the prosper- 
ity and happiness of nations, how comes 
it that the very people who for many 
centuries have gathered the same now 
so persistently refuse to continue to par- 
take of them? On what portion of 
either hemisphere may that church be 
favorably known by its fruitage ? Alas ! 



208 LECTUEES ON THE 

such has been the resultant of popish 
ambition and work, that to-day the ad- 
vocate of Romanism can not point to 
a single influential nation of the earth 
and say, as once proudly was said, ''You 
are still, as of old, the staunch defender 
of the faith." 

It is reasonable to suppose that if the 
Romish church is the divinely appointed 
dispenser of blessings, as claimed, 
the people most directly in contact with 
it at the fountain-head ought to enjoy 
the richest of privileges, and ought to 
be the most obedient of subjects. A 
glance, however, at the prevailing senti- 
ment, as it has existed and now exists 
in the immediate vicinity of the Vatican 
itself, indicates the exact reverse. The 
regard induced by a long-continued re- 
ligious and temporal rule was specially 
manifested when in 1848 Italy expelled 
the pope from Rome, and a foreign 
prince, the French emperor, JSTapoleon, 
was required to restore the pontiff to 



RISE OF THE ROMISH CHURCH. 209 

the pontifical city; and for more than 
a score of years the pope's authority 
was only maintained by the presence of 
a French soldiery. When the support 
of these foreign bayonets was withdrawn, 
the throne of the pope over the papal 
states tottered and fell. But a few 
years ago G-aribaldi, in his march upon 
Rome and through the states of the 
church, the pope's own dominion, en- 
listed an army with which he compelled 
Pius IX. to seek refuge in the same 
castle from which Gregory XIII. rang 
the bells in triumph upon receiving 
the intelligence of the eight days' mas- 
sacre of the Protestants in Paris, 1572/ 
For additional evidences of loyalty to 
the church and pope of Rome, and for 
additional indications arising from hatred 
to the former rule of ignorance and des- 
potism, and which the Italian people 
are measuring out to the pope without 
stint, it is only necessary to observe 

the enthusiastic welcome accorded to 
14 



210 LECTUKES ON THE 

the Italian liberators. And again, but 
a few years ago, under the very walls 
of the pope's apartment in the papal 
city, the commander of the Italian troops 
was greeted by a people perfectly fran- 
tic with joy; shouting to him as he 
came, "Long live Victor Emmanuel! 
Long live our liberators!" Aged men 
and women embraced the soldiers with 
the significant petition: '^Do not leave 
us again in the hands of the pope, his 
priests, and his brigands." The doors 
of the inquisition were opened, and 
numerous church prisoners, as they were 
called, were liberated and restored to 
their friends and liberty. 

Let the reader notice these prisoners ; 
men and women guilty of no crime but 
the alleged one of not adhering to the 
faith and the practice of the Romish 
church; the kind of criminals that all 
Protestants are in the estimation of 
that church, and the kind of criminals, 
too, which that church has found and 



RISE OF THE ROMISH CHURCH. 211 

imprisoned in every nation where she 
obtained the power, under the specious 
plea that it was better to put one her- 
etic to death than -to allow him to live 
and persuade others to become heretics ; 
a plea which the infallibility and un- 
changeableness of that church has never 
forsworn, and which from her stand- 
point is regarded as strictly logical and 
consistent. But to return to the Italian 
sentiment. What was the result of the 
election in Italy, when that long op- 
pressed and in various ways abused 
people had an opportunity given to 
them to decide by ballot who should be 
their ruler in the states of the church? 
The question before the people was this : 
whether they would have for their king 
Victor Emmanuel, or the pope. And when 
the vote was cast it was found to be 
most overwhelmingly decided; for the 
pope scarcely received one vote for ev- 
ery thousand given to Victor Emanuel. 
How natural it was for the holy father 



212 LECTURES ON THE 

—so-called — to contemplate, owing to 
the ingratitude of his children, a resi- 
dence in Sicily or in the United States 
at that time. This election, which alone 
is so decisive an index of the popular 
mind, was held under the very shadow 
of the dome of St. Peter, and within 
the states of the church, — in the place 
and kingdom where Pius IX. had ex- 
ercised unlimited temporal and spir- 
itual control, with but a short interrup- 
tion of two years since his inauguration, 
the 27th of June, 1846. Other facts, in 
the light of this great one, are unneces- 
sary. 

In relation to the pope of Rome, i1 
is also true that ^'distance lends enchant- 
ment to the view." Pontifex Maximus, 
The Holy Father, The Vicar of Christ, 
The Vicegerent of God, and. Our Lord 
the Pope, — titles given to the pontiff in 
this country indicative of his honor, — are 
spurned with contempt and anger by 
many of his own people in the country 



EISE OF THE KOMISH CHURCH. 213 

where he is better known than here. 
There are reasons for such feelings on 
the part of his former subjects ; feelings 
not merely confined to Protestants, but 
embraced by many who are still at 
heart attached to the Romish church, 
and anxious that in purely religious 
matters the pope should enjoy a kind 
of supremacy. The reasons as given by 
themselves are, that the pope has been 
and is still the defender of tyranny, 
when the people desire and love liberty ; 
that he is the protector of priestcraft, 
where the people dematid freedom of 
conscience in the reading and interpre- 
tation of the word of God. The incubus 
of the middle ages by which the first 
bishop of the church is weighted, makes 
him an unwelcome successor in the old 
dominion and among the nations of 
Europe. The ultramontane policy makes 
him a just object of suspicion to all en- 
lightened statesmen. Wot only Italians, 
but such meiii as Bismarck, Gladstone, 



214 LECTURES ON THE 

Castelar, and others, warn the nations 
against a contemplated mediaeval reac- 
tion. We are not advancing gratuitious 
or unjust charges, when the following 
opinions are repeatedly advanced and 
promulgated in their public journals- 
First, that the principles of religious 
freedom, now prevalent in the nineteenth 
century, are not to be tolerated. Second, 
that it is the right and duty of the 
Romish church to govern kingdoms and 
states within its interests and in sub- 
jection to itself, and that this extends 
both to the old world and the new. 
Third, that the Roman Catholic Church 
should be the only state church, superior 
to the state, and that no other church 
shall be allowed to exist. Fourth, that 
to insure the triumph of the papacy and 
the supremacy of the pontiff, it is right 
to overthrow existing institutions in so 
far as they may conflict with the claims 
of the papal see. 

The assertions just made are fully 



RISE OF THE ROMISH CHURCH. 215 

sustained by Romanists themselves. The 
ultramontanes plainly declare the su- 
premacy of the pope over all, while 
others, desiring to admit a religious 
supremacy of the pontiff, are opposed 
to his civil claims and interference with 
kingdoms, at the same time maintaining 
their loyalty as citizens to their re- 
spective states. Both of these classes, 
the one by supporting the hierarchical 
tendency to the utmost and the other 
by attempting to throw around it cer- 
tain restrictions favorable to allegiance 
to civil government, clearly and unmis- 
takably manifest the truthfulness of our 
statements. 

In this country the loyalty of many 
Romanists is undoubted, as exemplified 
in the recent war ; and this results from 
their occupying the position of the 
moderate party. But under the influ- 
ences now at work, and brought forth 
by the ultramontane movement in 
Europe, the Romish church in this land 



216 LECTURES ON THE 

is becoming rapidly leavened with the 
old spirit, which is seen in the fact 
that the church, as such, is exerting its 
influence in the political arena. It does 
not require great sagacity to observe 
that the church is shaping its course 
preparative to using its whole power 
in behalf of that political party which 
will best promote its designs. In such 
a struggle, ambitious prelates, bound 
by oath to the pope, will secure the co- 
operation of the lower clergy and of the 
masses, whatever may be the protest 
made here and there among the more 
intelligent of the clergy and laity who 
perceive the dangerous tendency. The 
rallying cry will be, "Romanists first, 
citizens next ; " and this, under the pe- 
culiar organization of Romanism, which 
binds its followers to an infallible pon- 
tifi^, will secure the practical guidance 
of the masses, and, if requisite, the 
introduction of a coercive policy to se- 
cure the votes of the church in any 



RISE OF THE EOMISH CHUKCH. 217 

direction indicated by its superiors. If 
we desire to see this policy exemplified 
we have only to look at Germany, and 
behold the conflict raging. The ques- 
tion with statesmen is : " Shall Ger- 
many be ruled by Rome, or by herself? 
or, Which shall be the stronger, the 
laws of the empire or the decrees of 
the pope?" The Right Hon. Gladstone, 
of England, who has carefully studied 
this subject, and from his position and 
experience is abundantly able to do jus- 
tice to it, explicitly says : "In the 
presence of these decrees, it is no longer 
possible for English Catholics to pay to 
their sovereign, the queen, a full and 
undivided allegiance." And again : "The 
Vatican decrees do, in the strictest sense, 
establish for the pope a supreme com- 
mand over loyalty and civil duty." "It 
is in my opinion an entire mistake to 
suppose that theories like those, of which 
Rome is the center, are not operative 
on the thoughts and actions of men. An 



218 LECTUEES ON THE 

army of teachers, the largest and most 
compact in the world, is ever seduously 
at work to bring them into practice. 
Within our time they have most power- 
fully, as well as most injuriously, altered 
the spirit and feeling of the Roman 
church at large; and it will be strange 
indeed, if having done so much in the 
last half century, they shall effect noth- 
ing in the next." The same is true of 
this country, seeing that the papal de- 
crees — which so far as they relate to the 
civil power have, owing to a minority, 
remained a dead letter in this nation — 
are received by the popish prelates, and 
are becoming more and more dissemi- 
nated among and adopted by the Romish 
population. Dr. Manning, one of the most 
distinguished prelates of the church of 
Rome, in a sermon preached at the cathe- 
dral of Kensington, England, on the 9th of 
October, 1864, and speaking for the 
pope, puts into the mouth of the latter 
the following : "I acknowledge no civil 



RISE OF THE ROMISH CHURCH. 219 

power. I am the subject of no prince. 
And I claim more than this ; I claim to 
be the supreme judge and director of 
the consciences of men, — of the peasant 
that tills the field, and of the prince that 
sits upon the throne, — of the household 
that lives in the shade of privacy, and 
of the legislator that makes laws for 
kingdoms. I am the sole, last, supreme 
judge of what is right and wrong." 
Such is the power against which other 
nations are contending, and it is the same 
which is now seeking to establish itself 
more and more firmly in our own land. 
The danger, too, increases in proportion 
as that church declines in other lands, 
and sends its European, popish popula- 
tion to swell the millions already drilling 
for the conflict on the political arena. 

If such facts and warnings are not 
properly regarded and acted upon by the 
civil, educational, and moral influences 
of the citizens and Protestants of this 
generation, the citizens and Protestants 



220 LECTURES ON THE 

of the next generation of this country 
will regret with profound sorrow that 
they were not heeded. We do not be- 
lieve that the Roman Catholic Church 
will secure a final and permanent tri- 
umph in this country, — for we believe 
that the spirit evinced by England and 
Grermany would be repeated, — but it may, 
if we resist not, triumph temporarily and 
bring upon us, as a nation and individu- 
als, incalculable misery. The question 
is. Shall it even triumph temporarily and 
bring us into subjection to the will and 
caprice of a foreign potentate ? Shall it 
entail upon us, even for a brief period of 
time, the bitter experience with which 
that church has afflicted so many nations 
in the past? The Romish church, how- 
ever it may numerically increase here 
and there, is, so far as its temporal power 
and its arrogant claims over nations is 
concerned, dying; but even in this direc- 
tion it will die hard. Like the headless 
hornet, it will sting, and like the mortally 



RISE OF THE ROMISH CHURCH. 221 

wounded beast, it will still fiercely 
gnash its teeth and bite. The remaining 
years of this century will be those in 
which it will desperately endeavor to ob- 
tain its ancient dominion. It will con- 
tinue to curse the light, which causes 
nations to refuse its highest claims ; but 
the light will not heed nor fear its contin- 
uous anathemas while persistently ex- 
posing and dispelling its encroaching 
darkness. The pope of Rome has blas- 
phemed the Grod of heaven by the 
declaration of his own infallibility, and 
his kingdom, in consequence, is num- 
bered. The handwriting of God is 
already traced upon the walls of the 
Vatican. The thoughts of the king of 
the modern Babylon are troubling him; 
the joints of his loins are loosed and 
his knees smite one against the other 
with fear for his dominion. Men and 
angels are preparing to join in the proc- 
lamation, ^'The mystery, Babylon the 
great, the mother of the abominations of 



222 LECTUEES ON THE 

earth, is falling, is falling. Salvation and 
glory and honor and power be unto the 
Lord;" for he is avenging the ashes of 
Wycliffe, the blood of Hadrian, Huss, 
Latimer, Cranmer, the hundred thousand 
Huguenots, the Vadois and the Wal 
denses, the dwellers in the Netherlands 
and inquisitorial Spain, Italy, Mexico, 
with hundreds and thousands of others 
who nobly met death for the truth's sake, 
— who were burned and beheaded for the 
witness of Jesus and for the word of 
God, — who did not worship the beast, 
or the false prophet, or his image, neither 
had received his mark upon their fore- 
heads, nor in their hands. God will 
avenge the blood of all these upon papal 
Rome; ''for the Lord God omnipotent 
reigneth," and rewardeth both the just 
and the unjust forever and ever. May 
the Lord keep the people of this entire 
land to be watchful of the important and 
sacred trust committed to them. 



RISE OF THE ROMISH CHURCH. 'Jj.S 



CHAPTER X. 

Brownson's admission of the necessity for the 
reformation of the Eoman Catholic Church — 
Indulgences and indulgence auctioneers — Price 
of indulgences — Eobbery of John Tetzel — 
What is meant by an indulgence — Purgatory 
— Missionary meeting in one of the towns of 
Ohio — Ignorance and thriftlessness of Eoman 
Catholic countries in comparison to those 
which are Protestant. 

Orestes Augustus Brown son, the some- 
what celebrated Roman Catholic, and 
editor of one of the principal reviews of 
his church, admits that a reformation 
was necessary in the church of Rome 
prior to the time of the reformers. This 
is only corroboration of the fact ah'eady 
stated, that councils, diets, and pontiffs 
made such admission as even called for a 
reformation. Such statements, therefore, 



224 LECTURES ON THE 

have no special merit, being only the re- 
iteration of a well known historical fact, 
unless we accept of them as a vindication 
of the labors of the reformers. Thus 
viewed, they ennoble the work of the re- 
formers, and the more so if we but con 
sider that persons in private stations, 
under God's blessing, performed that 
which emperors, kings, councils, diets, 
and a few well-disposed popes failed to 
accomplish. This was no affair suggested 
by mere worldly policy, or by a sense of 
personal emolument. The pope's majesty 
and power had to be confronted by those 
who belonged to his own communion; 
and we well know how long men, actu- 
ated bj^ the truth, hesitated, in view of 
taught respect and allegiance to the pope, 
to rise up in opposition. The Roman 
pontiff was not then, as now, a feebk 
tenant of the Vatican, but one at whose 
feet the kings of the earth trembled, and 
one whose command the nations obeyed. 
The leading nations were all bound by 



BISE OF THE KOMISH CHUCRH. 225 

special ordinances to the see, and there 
were none sufficiently enlightened and 
powerful to take the initiative in reform- 
atory work, as evidenced in the councils 
extending from 1409 to 1443. The Gal- 
ilean or constitutional theory, the opposi- 
tion of emperors and kings, were almost 
exclusively based upon temporal matters, 
the protection of the rights of states 
against papal claims and encroachments* 
Statesmen were more concerned in up- 
holding monarchy against the Vatican 
than in considering the religious aspect 
of the papacy ; the latter being only pre- 
sented in so far as it afforded leverage 
by which the former might be sustained. 
While it is true then, as we have shown, 
that there was, owing to political strug- 
gles and the sharp attacks provoked by 
them, and declining prestige of the pope; 
while increasing intelligence and learn- 
ing, the schisms of the papacy, the in- 
trigues and wars of the popes, aided 

materially in preparing Europe for the 
IS 



226 LECTUKES ON THE 

labors of a Luther, &c. ; yet it must not 
be overlooked that such was the author- 
ity of the pope that no one could attack 
the religious doctrines of the church with- 
out personal danger, the imminent risk 
of life. This arose from the simple fact 
that, however statesmen might combat 
the political or temporal power of the 
papacy, the Romish church was the only 
state church whose supremacy was not 
only allowed by the wisest and most 
politic of men, but guarantied by treaties 
and laws which pledged the state to allow 
no other to be established, and even to 
crush all that the church might desig- 
nate heresy- Whatever historical prep- 
arations, and whatever the pressure 
against the secular usurpations, still, the 
purely ecclesiastical authority was ample 
enough, without a special intervening 
Providence, to crush all reformatory ef- 
fort in the direction of the religious and 
doctrinal. It was no small matter to 
enter upon the pathway of a reformer; 



KISE OF THE ROMISH CHURCH. 227 

it demanded a moral courage, such as 
the consciousness of truth and love 
toward Grod and man alone can inspire. 
Hence, when Roman Catholics admit the 
necessity of reformation, the difficulties 
and danger connected with the same 
greatly enhances our indebtedness to 
the men who braved and endured them 
in order that they might break the yoke 
of ecclesiastical bondage, restore liberty 
of conscience, and sustain the rights of 
the individual and of the state. The 
Scriptures alone could influence men 
thus to arise, when the nations still be- 
lieved that the pope held in his hand 
the keys which could shut the door of 
life and open the gates of death for all 
those who rebelled against his authority, 
— a pretentious claim which to-day is 
still professed, and which exhibits itself 
in the pronunciation of anathemas against 
offenders. In consideration of the mag- 
nitude of the work, the fearful animosity 
that it excited, the personal experience 



228 LECTURES ON THE 

elicited, the grand results flowing from 
it, we hesitate not in asserting that the 
reformers themselves were specially sup- 
ported and strengthened by God, and 
that they realized the truth of the prom- 
ise that God is a refuge and help to his 
people, and that they who wait upon 
the Lord shall have their strength re- 
newed. Deservedly did they become the 
brightest luminaries, powerful and con- 
stant, of their century, and their names 
are destined to glow with honor down 
the cycle of ages until time shall be lost 
in an incomprehensible eternity, in which 
they ever reap a great reward. 

Luther .was, as Fisher (History of the 
Reformation) observes, "the hero of the 
Reformation," and "without him and his 
powerful influence, other reformatory 
movements, even such as had an inde- 
pendent beginning, like that of Zwingli, 
might have failed of success." Arch- 
deacon Hare (Vindication of Luther) 
notices that while Melanchton, Calvin, 



RISE OF THE ROMISH CHURCH. 229 

and others may be considered, as eminent 
divines, apart from the Reformation, it is 
impossible to contemplate Luther thus 
separated, being identified with his great 
work in such a manner that ''Luther 
apart from the Reformation would cease 
to be Luther." JSTumerous writers have 
shown, and have largely quoted Luther's 
own declarations and letters to the pope 
as indicative of the same, that at the be- 
ginning of the struggle Luther still, un- 
conscious of the inevitable result and the 
hopeless antagonism produced, professed 
the warmest attachment and submission 
to the supremacy of the pontiff. Causes, 
which evidence a heart-felt attachment 
for the truth and a pure desire to ad- 
vance the interests of those around him, 
impelled the reformer, at first reluctantly, 
directly to attack the pontiff, and finally 
to deny his supremacy. Let us again 
briefly consider the one which was the 
immediate cause of leading Luther to 
enter upon th^ dangerous course that 



230 LECTURES ON THE 

resulted in constituting him, as Dorner 
says (History of Protestant Theology), 
^^One of those great historical figures in 
which whole nations recognize their own 
type." Prominent among the errors and 
practices of the church, and which was 
perhaps the most pernicious at the time, 
was that of the doctrine of indulgences. 
This rendered the iniquity of prelacy so 
apparent, and fastened the guilt of sub- 
verting the truth for the sake of gain so 
completely upon the Roman see itself, 
that it afforded the proper leverage, 
owing to its influence upon the minds of 
the reflecting everywhere, for the com- 
mencement of a reformatory work. When 
Pope Leo X. ascended the papal chair 
in 1513, the magnificent church of St. 
Peters was in course of construction, and 
in order to provide means for its speedy 
building, indulgences were issued which 
insured the remission of sins to all who 
purchased them, and thus contributed to 
the erection of the edifice. These indul- 



RISE OF THE KOMISH CHURCH. 231 

gences were sold first by the wholesale to 
those who expected to resell them again. 
The right of territory was granted, after 
the manner of a patent-right, or book- 
agency, and these were divided and sub- 
divided, and thus '' farmed out," Those 
who bought a large number of these in- 
dulgences proceeded, in order to make 
the most of their purchase, to employ the 
best criers or public salesmen as indul- 
gence auctioneers. The countries were 
thus parcelled out and active agents set 
at work, so that, Erasmus tells us, 
"everywhere the remission of purga- 
torial torment is sold ; nor is it sold only, 
but forced upon those who refuse it." 

In the history of indulgences it is found 
that the earlier relaxation of penance and 
commuting of temporal penalties by ac- 
cepting offerings of money, led to the 
system of plenary indulgences, ordained 
by the popes in connection with the jubi- 
lees and pilgrimages to Rome, thus open- 
ing a channel for a most lucrative traffic 



232 LECTURES ON THE 

and bringing millions upon millions into 
the papal treasury. Such indulgences, 
by the aid of subservient theologians, 
were based on a convenient fiction, namely, 
that of supererogatory merits, a treasury 
supplied to the church, which could be 
dispensed, at the option of the hierarchy, 
to those who lacked. They gave the 
promise that, under the authority of the 
pope and by virtue of his being the dis- 
penser of this treasure of merit, the pur^ 
chaser should be absolved from all his 
sins, transgressions, and excesses what- 
soever, and, as proof thereof, it was 
guarantied that the purchaser should be 
restored to the innocency which he pos- 
sessed at his baptism. For a money 
consideration, and not through a love 
for suffering souls, it was bartered that 
at death the gates of punishment should 
be shut and the gates of paradise should 
be opened to the purchaser. ^^^ 

(1) We append one of these letters of absolution, that the 
reader may see how they were worded, when signed by **the 
brother, John Tetzel, Com " 

*'Our Lord Jesus Christ, have mercy on the, N. N., and 



EISE OF THE KOMISH CHURCH. 233 

Here was a commodity just suited to 
the avarice of the prelacy and admirably 
adapted to depraved humanity. To mul- 
titudes in the communion of the church 
it was highly attractive and commend a 
ble, seeing that at a small monetary cost 
the greatest of sins could be condoned, 
instead of treading the scriptural path 
of repentance and self-denial. It is not 
surprising therefore to learn that these in- 
dulgences sold at a rapid rate, finding a 
multitude of ignorant and superstitious 
purchasers. In a publication of the 
Romish church, entitled, ''The Tax of 
the Komish Chancery/' we learn that the 



absolve thee by the merit of his most holy sufiferings I And I, 
in virtue of the apostolic power committed to me, absolve 
thee from aril ecclesiastical censures, judgments, and penalties 
that thou mayest have merited ; and further from all excesses, 
sins, and crimes that thou mayest have committed, however 
great .and enormous they may be, and of whatever kind, — 
even though they should be reserved to our holy father, the 
pope, and to the apostolic see. I efface all the stains of weak- 
ness, and all traces of the shame that thou mayest have drawn 
upon thyself by such actions. I remit the pains thou wouldst 
have had to endure in purgatory. I receive thee again to the 
sacraments of the church. I hereby re-incorporate thee in the 
communion of saints, and restore thee to the innocence and 
purity of baptism ; so that, at the moment of death, the gate 
of this place of torment shall be shut against thee, and the 
gate of the paradise of joy shall be opened unto thee. And 
if thou shouldst live long, this grace continueth unchangeable 
till the time of thy end. In the name of the Father, of the 
Son, and of the Holy Spirit. Amen/' 



234 LECTURES ON THE 

following were the prices at which they 
were sold, adapting them to the monetary 
condition of the masses. Thus, for ex- 
ample, for making a false oath in a crim- 
inal case, the cost was nine shillings ; for 
sacrilege, ten shillings and c^ix farthings ; 
for robbery, twelve shillings. This last 
charge suggests an incident that is said 
to have occurred at this time. John 
Tetzel, one of the principal indulgence 
auctioneers, was robbed of the chest con- 
taining the money obtained by the sale 
of indulgences, and when the thief was 
apprehended and brought before him, 
the robber cooly presented, as his de- 
fense, an indulgence for robbery, which 
Tetzel himself had sold to him. The 
tax-list continues: for burning a neigh- 
bor's house, twelve shillings; for laying 
v^iolent hands upon a clergyman, ten 
shillings ; for murdering a layman, seven 
shillings ; for simony, ten shillings ; and 
thus through a long catalogue of iniqui- 
ties, the prices for the perpetration of 



RISE OF THE ROMISH CHURCH. 235 

which ranged from a few farthings up to 
shillings and pounds, suited to the means 
of the poor. But numerous writers as- 
sert and give the proof that a scale of 
prices was adopted in proportion to the 
rank and wealth of the person applying/^^ 
It is also in proof, substantiated by 
facts, that, whatever may have been the 
restrictive idea of the authorities at 
Rome, the vendors of such indulgences 
sold them, not merely to cover the sins of 
the past, but even contemplated, intended 
sins still future. This abuse of the doc- 
trine, which then deservedly aroused the 
indignation of the enlightened and the 
common sense of the unlettered, has been 



(1) Thus, for example, Merele D*Aubigne (History of the Refor- 
mation, Vol. I , p- 215) says: "Kings, queens, princesses, arch- 
bishops, bishops, &c., were to pay, according to the regulation, 
for an ordinary indulgence, twenty-five ducats ; abbots, counts, 
barons, &c , ten ; the other nobles, superiors, and all who had an 
annual income of 500 florins, were to pay six; those who had an 
income of 200 florins, one; the rest, half a florin. And further, 
if this scale could not in every instance be observed, full power 
was given to the apostolic commissary, and the whole might be 
arranged according to the dictates of sound reason and the gen- 
erosity of the giver- For parucular sins Tetzel had a private 
scale. Polygamy cost six ducats ; sacrilege and perjury, nine 
ducats; murder, eight; witchcraft, two,*' &c. The simple fact 
is, that whatever the scale of prices, the same was, more or less, 
accommodated to the wealth of the applying parties ; the poor 
and the rich respectively paid proportionally to their means. 



236 LECTURES ON THE 

discarded by the papal cliair ; but what- 
ever modification now exists, it is still 
true, as then, that the pope professes to 
bestow indulgences which remit not mere- 
ly the punishments enforced by canonical 
law, but all temporal punishments, in- 
cluding those of purgatory after death. 
The indulgence does not grant the liberty 
of committing sin (although its tender 
and manner of securing it virtually en- 
courage sin), but it removes or remits 
the temporal punishment due to sin, by 
virtue of a complete pardon of its guilt 
through the assumptive bestowal of the 
merits of Christ and the saints, lodged in 
the church. However much the Romish 
church may, through prudence, discard 
the outrageous abuses fastened upon the 
doctrine by some of its eager and un- 
scrupulous indulgence vendors, it still re- 
tains the error and guilt against which 
Luther protested. The Roman Catholic 
catechism defines indulgence to be ''the 
remission of the temporal penalty due for 



RISE OF THE ROMISH CHURCH. 237 

sin after the eternal penalty has been for- 
given." That is, Grod forgives the greater 
punishment, but not the lesser one until 
the pope pleases to dispense out of the 
existing treasury of merits. It is a cun- 
ningly-devised doctrine, adapted to exalt 
the power of a church over man, and 
which virtually places his destiny before 
and immediately after death in the hands 
of the priesthood. The church, over 
against the Bible teaching and that the 
greater blessing includes the lesser, 
teaches that when Grod has forgiven sin 
and remitted the eternal punishment 
thereof, — as the priest may officially pro- 
nounce, — there still remains a temporal 
punishment, which, if not endured here, 
must be suffered after death in purgatory. 
This deduction^ so unscriptural, is found- 
ed upon another which distinguishes be- 
tween the guilt of sin and the punish- 
ment of sin; or we are assured that 
the former can be pardoned, while the 
latter, so far as purgatorial punish- 



238 LECTURES ON THE 

ment is concerned, still remains. If, in 
astonishment, we ask how this can be so, 
the Romanist informs us that it arises 
from a distinction made in sin; that 
there are two kinds, namely, mortal sins 
and venial sins, the former (that is, the 
greater,) God can forgive, but the latter 
(that is, the lesser,) he can not pass by 
without the infliction of punishment. If 
a man dies in mortal sin, he goes ''to hell 
for all eternity," but if he dies in venial 
sin, the mortal sins having been forgiven 
of Grod, he must endure ''the purgatorial 
fire, in which the souls of the pious, being 
tormented for a definite time, are expiat- 
ed." (See the catechism of the Council 
of Trent.) ^^^ JSTow, indulgences are sold 



(1) It is diflScult to reconcile the traflBc of indulgences with 
Romish statements of the distinction between mortal and venial 
sin, seeing that many so-pronounced mortal sins were included 
in the category whose punishment was professedly remitted. 
While explaining purgatory it does not indicate how popes could 
forgive the punishment due to certain sins. That the reader may 
judge for himself, we give an extract from the Romish "Abridge- 
ment of Christian Doctrine/' as quoted by Dr. Gumming, section 
on Romanism, page 395 : " Question. — Whither go such as die in 
mortal sin ? Answer.— To hell for all eternity, as you have heard 
in the creed. Q.— Whither go such as die in venial sin, or not 
having fully satisfied for the temporal punishments due to their 
mortal sins, which are forgiven them? A,— To purgatory till 
they have made full satisfaction for them, and then to heaven, 
Q*-^By what kind of sins are the commandments broken ? A,-^ 



KISE OF THE KOMISH CHURCH. 239 

or bestowed out of the merits at the 
pope's disposal, in order that the pur- 
chaser or recipient may escape the pur- 
gatorial fires due to venial sin, and which 
even may, after the remission of eternal 
punishment due to mortal sin, still tem- 
porarily attach itself to mortal sin. Such 
is the strange, self-contradictory, and un- 
scriptural status of the Romish church. 
This was one of the doctrines that 
Luther attacked; a doctrine heightened 
by the extravagant abuses superadded 
by its overzealous auctioneers, and which 
we will suppose was done without the 
connivance of a pope desirous to fill his 
coffers with treasure or soul money. 
Taking for granted that Leo X. never 
authorized Tetzel and his compeers to 
enhance the value of indulgences by im- 
pious, indecent, and shocking language 



By mortal sins only ; for yenial sins are not, strictly speaking, 
contrary to ' the end of the commandments, which is charity. 
Q. — When is a theft a mortal sin ? ^.— When the thing stolen is 
of considerable value, or causes a considerable hurt to our neigh- 
bor. Q.— When is a lie a mortal sin ? J.,— When* it is any great 
dishonor to God or notable prejudice to our neighbor." Such are 
some of the vain distinctions made by man. 



240 LECTUEES ON THE 

and descriptions, yet a sufficiency re- 
mains in the claims set up hy the pon- 
tiff, in the unauthorized and dangerous 
prerogatives of pardoning power con- 
tained in it, in the lessening and dis- 
honoring of Christ's special and incom- 
municable authority, that an enlightened 
believer in the word of Grod must turn 
from it as a deluding, superstitious, and 
destroying doctrine. Luther, with the 
knowledge then possessed, could not tol- 
erate the scandalous traffic going on 
around him, and in the theses, alluded 
to in a previous chapter, vigorously op- 
poses the same. It is well to recall his 
words. In thesis 5, he says: ^' The 
pope has no power or intention to remit 
any other penalty than that which he has 
imposed, according to his good pleasure, 
or conformably to the canons, that is to 
say, to the papal ordinances." Thesis 6: 
''The pope can not remit any condemna- 
tion, but can only declare and confirm 
the remission that God himself has given, 



RISE OF THE ROMISH CHURCH. 241 

except only in cases that belong to him. 
If he does otherwise, the condemnation 
continues the same." Thesis 36: ''Every 
Christian who feels true repentance for 
his sins has perfect remission from the 
punishment and from the sin, w^ithout the 
need of indulgence." Thesis 37: "Every 
true Christian, dead or living, is a par- 
taker of all the riches of Christ, or of the 
church, by the gift of God, and without 
any letter of indulgence." Thesis 52: 
^' To hope to be saved by indulgences is 
to hope in lies and vanity, even although 
the commissioner of indulgences, nay, 
though even the pope himself should 
pledge his own soul in attestation of their 
efficacy." Thesis 66: ''But the treas- 
ures of the indulgence are nets, where- 
with now they fish for rich men's wealth." 
Thesis 81: "This shameless preaching, 
these imprudent praises of indulgences, 
make it difficult for the learned to defend 
the dignity and honor of the pope against 

the calumnies of preachers, and the subtle 
i6 



242 LECTURES ON THE 

md artful questions of the common peo- 
ple." In this remarkable production, the 
product of Bible reading and religious ex- 
perience, Luther, unconsciously, struck a 
deeper blow at the foundation of the pa- 
pacy than he himself realized. The theses 
taken as a whole display such confidence 
in and such a lack of knowledge respect- 
ing the pope's intentions and claims, as, 
for example, in thesis 50: **We must 
teach Christians that if the pope knew 
the exactions of the preachers of indul- 
gences he would rather that the metro- 
politan church of St. Peter were burned 
to ashes, than to see it built up with the 
skin, flesh, and bones of his flock;" such 
a mingling of regard for the pontifi^'s su- 
premacy and power of the keys with a 
denial of his ability to free souls from 
purgatory; such concessions with power- 
ful blows, that we may well receive the 
utterance made by him at a later period 
concerning these theses: '' I allow these 
propositions to stand, that by them it may 



RISE OF THE EOMISH CHURCH. 243 

appear how weak I was, and in how fluct- 
uating a state of mind I was when I be- 
gan this business. I was then a monk 
and a mad papist, ready to murder any 
person who denied obedience to the pope.'' 
The vitalizing germs of the Reformation 
were in these theses, and as the conflict 
begins and widens, the reformer, by anx- 
ious and careful study of the Scriptures, 
has the truth not only confirmed, but 
strengthened, and by contact with the 
crooked and cruel policy of the Romish 
authorities, has at length his eyes opened 
to the arrogant and unscriptural claims of 
the pope himself. The result is so well 
known that it need not be repeated, owing 
to the labors of other reformers and the 
continued effects flowing in rich blessings 
upon Protestant nations. 

Purgatory itself, which is so directly 
opposed to the cleansing efficacy (I. John 
i. 7) of Christ's blood, and which was ut- 
terly unknown to the primitive church, 
is conveniently adopted as a powerful in- 



244 LECTURES ON THE 

strumentality to advance the claims of tlie 
priesthood. It is a place of punishment 
exclusively erected for the faithful and 
pious of the Romish communion, and is 
thus defined in the creed of Pope Pius IV. 
*' I constantly hold that there is a purga- 
tory, and that the souls therein detained 
are helped by the suffrages of the faith- 
ful." The Council of Trent adds in its 
decree on purgatary that the souls de- 
tained in it are specially aided '^most 
chiefly by the acceptable sacrifice of the 
altar." Some of the Roman Catholic 
saints, we are assured by Bellarmine and 
others, have been permitted to visit and 
see, actually and really, and not in mere 
poetical vision as Dante, the misery of 
purgatory, and they describe the torments 
to be inexpressibly dreadful, so that some 
mistook the place for hell itself — as for 
example, St. Christina. Souls too, under 
purgatorial fires, have been allowed — so 
prominent church officials inform us in 
printed works — to return to earth in or- 



KISE OF THE KOMISH CHUCRH. 245 

der to notify the pious of their dreadful 
condition, and that their sufferings could 
be mitigated and their ultimate release 
be effected by the prayers, alms, and 
masses of the living. The deliverance 
of souls from purgatory forms the most 
lucrative business of the church ; it pays 
largely and forms a constant means for 
increasing the revenues of the priesthood 
and of the church. Luther was weak 
enough to suppose when he posted his 
theses, that the pope out of pure love for 
souls suffering so dreadfully, would cheer- 
fully dispense the accumulated treasury 
of merit without money or price; and 
Protestants to-day still think, in their 
simplicity, that with such a surplus of 
merit conveniently on hand, it is strange 
that the pope does not at once cause a 
general deliverance, or at least bestow 
pity and mercy without the constant de- 
mand for money. A little compassion is 
indeed vouchsafed: those who are not 
able to pay liberally, either in indulgences 



246 LECTUKES ON THE 

or masses, for the removal of the souls of 
their friends from the flames of purgatory, 
may nevertheless have the satisfaction of 
knowing that on the second day of Novem- 
ber of each year, called by way of dis- 
tinction, '^ All-souls-day;" such souls in 
purgatory will be remembered in the 
prayers and masses of the church. This 
concession, meager as we may estimate 
it, is, after all, only one way to direct the 
attention of all to their duty to give liber- 
ally for the sake of those in torment. 

In this country we are not yet favored 
with the pictures and representations 
which, as in Europe, &c., obtrude the 
fires of purgatory upon the notice of the 
people to dispose them to give money. 
The boxes to receive the alms in behalf of 
purgatorial sufferers are not yet so osten- 
tatiously presented as among other na- 
tions; but the machinery of the system 
is set up here, and under its skillful ma- 
nipulation the ecclesiastical robbery is 
kept up by which here, as elsewhere, the 



EISE OF THE EOMISH CHUKCH. 247 

poor and the ignorant adherents to the 
Romish faith are made, under the plea 
of saving loved ones, to give up their 
property. The orphan even, in order to 
save beloved parents, is robbed of the 
pittance that they have left. All classes 
and conditions bear the grievous burden 
imposed, and must, if consistently believ- 
ing and commisserate, pay for pretended 
mercy and deliverance. So injuriously 
has this churchly demand of pay for de- 
parted souls, shut up in purgatorial fires, 
been in the past, that nations have en- 
deavored to restrain some of its ruinous 
results by legal enactments. Thus, for 
example, some years since the Belgian 
government found it necessary to pass a 
state law against it, in declaring that 
money left by a dying bequest or will to 
a priest or confessor should not be a valid 
one in the estimate or ruling of the courts 
of law, bv reason of the fact that the 
property of the dying and the dead was 
found, owing to the appeal to superstitious 



248 LECTURES 01^ THE 

fears, to be passing into the hands of an 
avaricious priesthood. History evidences 
that the riches of the church have been 
mainly accumulated through this source 
of revenue. A most sad and heart-rend- 
ering appeal is often made to the feelings 
of the living to interest them in the de- 
deplorable condition of their relatives, 
friends, and acquaintances writhing in 
the fearful torments of temporal punish- 
ment. At a missionary meeting, so-call- 
ed, held a few years ago in one of the 
towns of Ohio, one of the missionaries of 
the Romish church portrayed to the con- 
gregation assembled, how persons were 
tossed to and fro in the purgatorial fires, 
and how satanic angels would thrust 
them under the flames whenever any of 
them appeared with his head above them ! 
This horrible picture was presented to 
operate upon the sympathies of the peo- 
ple. Such a meeting sadly needed, for the 
sake of the truth, other missionaries to 
missionate among ''the missionaries" there 



RISK Ol"' THE ROMISH CHURCH. 249 

assembled. Thankful are we to God that 
he raised up men like Luther and his 
contemporaries, who held up the forgive- 
ness of Grod in Christ Jesus, over against 
this miserable, degrading, popish doctrine 
of purgatory and indulgences, thus exalt- 
ing and honoring the expiatory blood shed 
upon Calvary. 

We can but enumerate a few more of 
the errors of the Romish church from 
which the Reformation delivered us ; er- 
rors too that are persistently held and 
inculcated as reqT:^isite to be practiced by 
every true believer in that communion. 
The placing of tradition upon an equal 
footing, as binding authority, with the 
Scriptures, — the incorporation of the apoc- 
rypha with the canonical books, — the re- 
strictive interpretation of the Bible ^'ac- 
cording to the unanimous consent of the 
fathers," or according to the sense adopted 
by church authorities ; these are all recog- 
nized as important auxiliaries in sustain- 
ing the distinctive claims of the church. 



250 LECTURES ON THE 

They are a conveniently arranged armory 
from which to draw supports to sustain 
every alleged departure from Holy Writ. 
The Reformation position, ever maintain- 
ed, is, that for doctrine and religious 
practice the Holy Scriptures alone consti- 
tute the infallible guide and directory. 
Then again, the introduction of seven 
sacraments and many ceremonies, the pe- 
culiar doctrines of penance and justifica- 
tion largely connected with priestly abso- 
lution, the propitiatory sacrifice of the mass 
which gives the priesthood such vast 
power over superstitious minds, the invo- 
cation of saints, the special intercession 
and worship of Mary, the apostolical 
succession upon which so great pride is 
manifested, the power of performing mir- 
acles continued in the church, the 'im- 
maculate conception of the Virgin Mary, 
the honors paid to relics and power at- 
tributed to them, the injunction of nu- 
merous festivals, the obligations of tho 
confessionals, the institutions of nunnei 



RISE OF THE ROMISH CHURCH. 251 

ies, orders, and notably of the Jesuits, 
the conveyance to the bishop of ownership 
of church property ; all these, in connec- 
tion with others mentioned, form a system 
most artfully adapted to secure control 
over the consciences, liberty, wealth, &c., 
of the people, and to elevate the priesthood 
and hierarchy into a special privileged 
ruling class. The intelligence of Prot- 
estants is amply sufficient, with the Bible 
in hand, to refute a system which presents 
so many glaring departures from the sim- 
plicity and grandeur of scripture teach- 
ing. In looking at the system as a whole, 
it is well to notice that, as it stands 
to-day with its newly official-added doc- 
trines of the immaculate conception and 
infallibility of the pope, it is the growth 
of many centuries, its maturity being 
reached when it was supported and up- 
held by the darkness and ignorance of 
the deplorable "middle ages.'' JN'o careful 
reader of history — much less a Bible stu- 
dent — can fail to see how the primitive 



252 LECTtTRES ON THE 

church doctrines were gradually obscured, 
then perverted, and finally substituted by 
the ones now in vogue in the Romish 
church. The truth even retained, — for 
truth still in a measure pertains to it, — is 
practically neutralized by the wonderful 
human additions which hierarchical ten- 
dencies and claims have added. 

Leaving controversy on doctrinal points 
and practices aside, the labors of the re- 
formers can receive no higher eulogy than 
that which arises from the practical re- 
sults. Acknowledging the reception of 
the truth, the spiritual and eternal bene- 
fits as contained in an unfettered gospel 
of grace and realized in personal appro- 
priation, to be of incalculable value, — the 
greatest of all blessings conferred, — it is 
sufficient for us to contrast the condition 
of Protestant nations and kingdoms with 
that of Komanist. Christ himself has 
taught us : " Ye shall know them by their 
fruits.'' If Romanism is the divinely 
appointed instrumentality, aristocracy, or 



RISE OF THE ROMISH CHURCH. 253 

monarchy, by which the nations are to be 
blessed, as claimed, it is reasonable to 
suppose that those nations specially under 
its fostering care should, above all others, 
be in a prosperous and happy condition. 
But what are the facts ? It is the more 
important to ascertain these since Prot- 
estantism is stated by Perrone, — one of 
the most eminent theologians of Rome, — 
in his cathecism on Protestantism, to be 
''horrible in theory, immoral in practice; 
it is an outrage on God and man ; it is 
destructive to society and at war with 
good sense and decency." These are grave 
charges, and if true, can be readily veri- 
fied by a comparison of Romish and 
Protestant countries. Without institut- 
ing a comparison ourselves, and which 
every reader is competent to perform for 
himself, we are content to refer to those 
made by others. The testimony of the 
distinguished writer of English history, 
Macaulay, — himself partial to Roman Ca- 
tholicism, as his voting for the Maynooth 



254 LECTUKES ON THE 

grant and for the so-called popish rights 
indicate, and himself not so favorable to 
Protestantism but that he could indulge 
in disparaging remarks, — is worthy of 
notice, as the weighty expression of a 
historian and scholar. 

In the History of England, vol. I., p. 
37, 38 (Lippincot's edition), we read: 
''From the time when the barbarians 
overran the western empire to the revival 
of letters, the influence of the church of 
Rome had been generally favorable to 
science, to civilization, and to good govern- 
ment. But, during the last three cen- 
turies, to stunt the growth of the human 
mind has been her chief object. Through- 
out Christendom, whatever advance has 
been made in knowledge, in freedom, in 
wealth, and in the arts of life, has been 
made in spite of her, and has everywhere 
been in inverse proportion to her power. 
The loveliest and most fertile provinces 
of Europe have under her power been 
sunk in poverty, in political servitude, 



RISE OF THE EOMISH CHURCH. 255 

and in intellectual torpor, while Protest- 
ant countries, everproverbial for sterility 
and barbarism, have been turned by skill 
and industry into gardens, and can 
boast of a long list of heroes and states- 
men, philosophers and poets. Whoever, 
knowing what Italy and Scotland natu- 
rally are, and what, four hundred years 
ago, they actually were, shall now com- 
pare the country round Rome with the 
country round Edinburg, will be able to 
form some judgment as to the tendency 
of papal domination. The descent of 
Spain, once the first among monarchies, 
to the lowest depths of degradation, the 
elevation of Holland, in spite of many 
natural disadvantages, to a position such 
as no commonwealth so small has ever 
reached, teach the same lesson. Who- 
ever passes, in Germany, from a Roman 
Catholic to a Protestant principality, in 
Switzerland from a Roman Catholic to a 
Protestant canton, in Ireland from a Ro- 
man Catholic to a Protestant county, finds 



256 LECTURES ON THE 

that he has passed from a lower to a 
higher grade of civilization. On the 
other side of the Atlantic the same law 
prevails. The Protestants of the United 
States have left far behind them the Ro- 
man Catholics of Mexico, Peru, and 
Brazil. The Roman Catholics of Lower 
Canada remain inert, while the whole 
continent around them is in a ferment 
with Protestant activity and enterprise. 
The French have doubtless shown an 
energy and intelligence which, even when 
misdirected, have justly entitled them to 
be called a great people. But this appar- 
ent exception, when examined, will be 
found to confirm the rule ; for in no coun- 
try that is called Roman Catholic has the 
Roman Catholic Church, during several 
generations, possessed so little authority 
as in France." These words, which ex- 
cited so greatly the wrath of popish 
advocates, are abundantly proved both 
by history and existing facts, while the 
exception intimated is confirmed by the 



RISE OP THE ROMISH CHURCH. 257 

Y^fj\ known Galilean theory, which so 
olt<^^ led to conflicts between the papal 
see and France. The material for insti- 
tuting such comparisons are abundant, 
and the reader, if desirous to make them, 
has only to take the map of the world 
and mark the Roman Catholic and Prot- 
estant countries, and then notice their 
relative positions in the scale of states 
and nations. The papal states, which 
have more immediately enjoyed the 
paternal and fostering care of the holy 
father, ought, if the claims of the papacy 
are just and true, to be the most highly 
favored, moral, and prosperous places on 
the earth. But what are the facts after 
many centuries' realization of the special 
rule of the Roman see? Let Gladstone, 
Wylie, Seymour, Murray, De Sanctis, 
Gumming, and many others, present us 
with the statistics of crime, education, 
&c., indicative of the fact that no Prot- 
estant state, wherever located, can be 

compared, in point of vice, ignorance, 
17 



258 LECTURES ON THE 

oppression, &c., with the papal states 
themselves; and which statistics show 
have wonderfully improved under the 
care of the Italian government. While 
these facts are startling and convincing, 
we need no better proof than that afforded 
by the immigration from such states, and 
the resultant ignorance and crime mani- 
fested in this country arising from that 
entailed population. 

May we not therefore, in conclusion, 
say, that if such is the fruitage of Roman 
Catholicism in its own favored localities, 
should we not carefully guard that liber- 
ty, bestowed by Protestants, under whose 
benificent influence and tendency our 
prosperity and glory as a nation have 
been developed? Taking into consider- 
ation the lessons taught by the growth 
of nations, — the vigorous and the stunt- 
ed, — ought we not to resist the encroach- 
ments of that church, which has crippled 
the advancement of its own people by 
interfering with their civil and religions 



KISE OF THE ROMISH CHURCH. 259 

rights, and by binding them a down-trod- 
den race to its hierarchical claims ? Sure- 
ly, if history has any force, if experience 
possesses any value, if our liberties are 
precious, then it becomes us never to for- 
get the warning of the patriotic and noble 
Frenchman, Lafayette, himself a Catho- 
lic, but a Grallican Catholic, when he 
uttered the memorable sentence, ''If ever 
the liberty of the United States is de- 
stroyed, it wdll be by Romish priests." 
This warning has been given by many 
others (see, for example, that of the Duke 
of Richmond, governor of Canada, quoted 
in ''Romanism as it is," p. 701, &c.) ; and 
the time is rapidly approaching, yea, is 
at the door, when, if neglected, the fatal 
prophecy, through our own recreancy, 
may be bitterly realized. 



260 LECTURES ON THE 



CHAPTER XI. 

Our free-school system — Hostility of Komanism 
to it — Objection to the reading of the Bible in 
the schools only a pretense on the part of 
Eomanists — Our free schools declared atheistic 
and godless — Moral and religious subjects in 
our school-readers — Extreme folly and inexcus- 
able guilt of Protestant parents who patronize 
Eomish schools — Such become the destroyers 
of their own children — What a priest says con- 
cerning Protestants. 

It is to the interest of the Romish 
church to keep her people in ignorance, 
for such a people will be more submissive 
and obedient to the dictations of a priest- 
hood than those more enlightened. The 
more the masses are kept in an unlettered 
condition, the more readily will they yield 
an unquestioned assent to the temporal 
and religious claims of the Roman see. 
The proof of this is found in the facts, 
that the Reformation was preceded, con- 



EISE OF THE KOMISH CHURCH. 261 

nected with, and followed by a revival of 
learning ; that men of letters have always 
been, as seen even in Galilean or liberal 
Catholicism, the most hostile to the ex- 
treme claims of the papal chair ; that the 
education of the people in exclusively 
Roman Catholic countries, including the 
papal states, has been greatly neglected, 
and, that the intelligence of Protestant 
lands is far advanced beyond that of 
Romish. In the latter, education is re- 
served for the favored few, and even then 
conducted so that it may contribute to the 
interest of the church, while the masses 
have no facilities afforded to lift them up 
out of their mental degradation. But 
here we must not mistake : when Roman 
Catholicism finds itself in Protestant lands 
confronted by educational facilities ten- 
dered under the auspices of the govern- 
ment and of Protestantism, anxious to 
elevate the multitude, then, as a measure 
of self-defense and to protect itself against 
a loss dependent upon enlightenment, it 



262 LECTUEES ON THE 

meets the school systems extant by a sys- 
tem of its own, that, under cover of a per- 
sistent religious training, may secure the 
continued allegiance of minds trammeled 
by distinction of popish doctrine/^^ The 
course of instruction is so guarded that it 
may keep the mind fettered to its eccle- 
siastical dogmas, and in ignorance of the 
objections that are urged against them. 
Even its higher education, reserved again 
for the few, is secured by safeguards, 
preventing a liberal and generous study 
of human composition, &c. As proof of 
the latter, it is well known that a mul- 
titude of books, embracing some of the 



(1) To indicate that Romanism is forced, as a protective meas- 
ure, to its system of parochial schools, &c., in this country — 
as an off-set to Protestant schools, — a few facts are worthy of 
notice. In exclusively Romish countries scarcely anything is 
done for the education of the masses. Thus, for example, in 
Spain, where there are nine Roman Catholic archbishops; 93 
bishops ; 100,000 priests ; 14,000 monks, and 19,000 nuns ; out of a 
population of 15,000,000, less than a million can read or write." 
The statistics of Italy, Papal States, Naples, Sicily, Ireland, 
Mexico, South American states, &c., as given in Dr. Wylie's 
*' A i^akening of Italy ; " Barnum's *' Romanism as it is ; *' Dr. 
Cum ming's lectures on Romanism, &c , show that but a small 
proportion can either read or write; in fact, that the church, 
when it has the control, keeps the mass of the people in a degrad- 
ing ignorance. Facts speak for themselves ; and when the 
Catholic World of April, 1871, endeavors to palliate this by say- 
ing, that altgough notable to read or write, yet they had a better 
education than the great body of American people, in that they 
received a religious one, it enforces the old adage that "igno- 
rance is the mother of devotion." 



RISE OF THE ROMISH CHUCRH. 263 

highest and noblest of works, are abso- 
lutely forbidden to all papists to read, 
without a special permit of the papal see. 
The aim and tendency of the Romish 
church is self-evident when it puts into 
its ^'^ Index Prohibitorius^'' such forbidden 
books as pertain to Hallam, Robertson, 
Hume, Bennett, Maimebourg, Mosheim 
Merele D' Aubigne, &c., as historians ; to 
Scaliger, Fleury, Lightfoot, Dupin, Boyle 
Budworth, &c., as scholars; to Bacon, 
Bentham, Malebranche, Leibnitz, Locke, 
Kant, Reid, &c., as philosophers; to 
Dante, Milton, Beranger, &c., as poets; 
and to various other classes, including 
such names as Addison, Grrotius, Newton, 
Prideaux, Michaelis, Tillotson, and a host 
of revered names in theology, science, &c. 
It is afraid of the truth; it is afraid to 
allow men and w^omen to examine the 
reasons underlying the truth for them- 
selves ; it is afraid of the light given in 
history, theology, science, art, and even 
poetry, and hence, to keep the people in 



264 LECTURES ON THE 

ignorance, it enforces, under heavy spir- 
itual penalties, prohibition. The common 
sense of any reflecting person at once 
suggests that a system which must be 
thus protected arid restrictively inclosed, 
is conscious of having that incorporated 
which can not safely endure the scrutiny 
of unbiased reason. Protestantism needs 
no such restrictions and spurns them as 
unworthy of the truth. 

It is this dread of the light, this fear 
of discussion, this apprehension of per- 
sonal examination, this earnest desire to 
keep in subjection freedom and private 
judgment, this effort to make all opinions 
and beliefs to tally with those allowed by 
an infallible pope, that forms the real 
basis of the objections urged by the 
Romish church against our free-school 
system. These are the causes or motives 
influencing her hostility against and her 
war upon it. The cry against the Bible 
in the school is only a pretense, for if 
Protestants would, as a matter of concil- 



RISE OF THE ROMISH CHURCH. 265 

iation, offer to substitute the Douay Bi- 
ble (the Romish version translated from 
the Latin Vulgate) for the Protestant ver- 
sion to be read in the schools, the Roman- 
ists would decline it, just as they declined 
to accept of the offer made by the late 
Anson G. Phelps, jr., of J^ew York, to 
publish at his own expense any copy of 
the Holy Scriptures that Archbishop 
Hughes might designate, in the Italian 
language, for gratuitious distribution in 
Italy. It is not the reading of the Bible 
in the schools that suggests the objection, 
for that would continue if the Romish 
version were substituted, but it is that the 
word of God is read without the tradi- 
tions and the interpretation of the church 
added thereto to prejudice and control 
the reader. This reading of the Bible 
brings the mind directlv to God without 
the mediating priestly interference, with- 
out the guiding hand of papacy in inter- 
preting, and without fettering the right 
of private judgment, and this makes it so 



266 LEOTORES ON THE 

distasteful and hateful to the prelacy. 
The key-note to all this is found in the 
fulminations of the poj)es against Bible 
societies distributing the Bible without 
note or comment, and in the discouraging 
as much as possible the reading of the 
Bible, even the Romish version, am^ong 
the laity, because the traditions and ''the 
sense of the holy mother church" has 
added so many things that there is great 
danger of readers becoming dissatisfied 
with the additions imposed. If the papa] 
states and the Roman Catholic population 
everywhere had the Douay Bible exten- 
sively circulated among them ; if the 
possession of such a Bible were a common 
matter, and not, as it now is, the rare ex- 
ception ; if it were read in their own pa- 
rochial schools in place of the church 
books in use; if the history of the past 
did not so clearly indicate why the policy 
of keeping the Bible in the background 
and of obtruding the doctrines of councils 
and popes has been adopted and carried 



RISE OF THE ROMISH CHURCH. 267 

out, then indeed Romanists might, with 
some pertinency, excite opposition. Be- 
sides this, the opposition is arbitrary and 
self-contradictory. They tell us that the 
schools are given to infidelity, atheism, 
&c., and hence charge them as being so 
godless that they can not send their chil- 
dren to them without their becoming con- 
taminated with the same. Assuming 
their position and argument, they are 
willing to make those schools still more 
godless and unbelieving by expelling the 
Bible from them, which, even though a 
Protestant version, teaches a God and our 
personal responsibility to him. Admit- 
ting the differences existing between the 
Romish and Protestant versions, yet in 
the eyes of him who really desires the 
welfare and happiness of his fellow-men 
they are not so great, for they have much 
in common that he would desire either 
the one or the other to be wholly omit- 
ted ^^^ JNfo! the real objection is not so 

(1) This is admitted by the New York Tablet of November 20, 
1869. When speaking of the vote of the School Board of Cincinnati 



268 LECTURES ON THE 

mucli to the Bible or to the declared infi- 
delity in the schools as it is to the destruc- 
tive teaching which discards the Romish 
traditions and sense of "the mother 
church." It is the freedom of the free 
school, the disenthrallment from direct 
popish interference in interpretation^ that 
urges on the outcry against the sj^stem. If 
all our schools were under priestly manip- 
ulations, and the tradition and decrees of 
the church on doctrine and practice were 
taught therein, the Romanist, of course, 
would exalt the system as the best under 
heaven. But unfortunately for Roman- 
ism, which depends upon so much for her 

*'to exclude the Bible and religious instruction from the public 
schools of the city/* it says: **If this has been done with a view 
of reconciling Catholics to the common-school system, its pur- 
pose will not be realized. It does not meet nor in any degree 
lessen our objection to the public school system, and only proves 
the impracticability of that system in a mixed community of 
Catholics and Protestants; for it proves that the schools must, to 
be sustained, become thoroughly godless. But to us godless 
schools are still less acceptable than sectarian schools, and we 
object less to the reading of King James' Bible, even in the 
schools, than we do to the exclusion of religious instruction. 
American Protestantism of the orthodox stamp is a less evil than 
German infidelity," &c. Quoted page 592 in "Romanism as It 
Is." This admission shows the insincerity of the change made 
and what is really desired by them. As confirmation of our line of 
reasoning we quote the frank declaration of The Catholic World 
for April, 1870, saying: "The difference between Catholics and 
Protestants is not a diff'erence in details or particulars, but a dif- 
ference in principle. Catholicity must he taught as a whole, in its 
unity and its integrity, or it is not taught at all. It must every- 
where be all or nothing,** 



RISE OF THE ROMISH CHURCH. 269 

vitality outside of the Scriptures, our free 
schools educate too well and too much to 
subserve the uses and interests of popery. 
This was the reason why the Romanists 
lejected the compromise tendered by the 
Protestants of JN'ew York, namely, that 
only such passages should be read in the 
schools as were translated alike in the 
Protestant and Romish versions, and that 
offensive phrases found in text-books 
should be stricken out or changed. This 
is the reason why Romanists made no ob- 
jection to free schools when, as in some 
places in Connecticut, &c., some of them 
became exclusively Roman Catholic (see 
report given in '^Educational Policy in 
''Romanism as it Is"). Hence it is that 
the Romanist paper, The Freeman^ s Jour- 
nal of ISTovember 20, 1869, plainly says : 
" If the Catholic translation of the books 
of Holy Writ, which is to be found in the 
homes of all our better educated Catho- 
lics, were to be dissected by the ablest 
Catholic theologians in the land, and 



270 LECTURES ON THE 

merely lessons to be taken from it, such 
as Catholic mothers read to their children, 
and with all the notes and comments in 
the popular edition, and others added, 
with the highest Catholic indorsement; 
and if these admirable Bible lessons, and 
these alone, were to be ruled as to be read 
in all the public schools this would noif 
diminish^ in any essential degree, the ob- 
jection we Catholics have to letting Cath- 
olic children attend the public schools.'' 
The trouble is that the fre^-school sys- 
tem, especially as it is exhibited in our 
larger towns and cities, quite unfits a pu- 
pil who has passed from the primary 
through the intermediate and high-school 
studies, for Romanism. The increased 
intelligence demands proofs, and has a 
tendency for examination, that is both un- 
welcome and troublesome. The mind of 
the pupil has been more freely developed 
under an untrammeled education, which 
naturally leads him to think for himself. 
This sense of mental independence and 



RISE OF THE ROMISH CHURCH. 271 

of personal responsibility, leads him to 
read the Bible for himself, and the result 
may be — as it often has been — that he 
will not confess his sins to the priest ; he 
will not worship the saints of the church ; 
he will not exercise faith in relics, mira- 
cles, and purgatory; he will not believe 
that a mortal man can by a few words 
change bread and wine into the real body 
and blood of Jesus ; he will not feel inclined 
to dip his finger in the holy water or to 
count the beads of the rosary, or to be 
terrified at the anathemas of church au- 
thorities, — all of which is exceedingly 
unfortunate for, quite injurious to, and 
destructive of, the claims of the church. 
The free education does not fetter the 
mind with Romanist pretensions and in- 
fallible, traditional claims, and in this is 
found the real objection to the entire sys- 
tem. The objection will remain as long 
as the schools exist as they are, no matter 
what compromises or concessions are 
made. And therefore the friends of the 



272 LECTURES ON THE 

free school should fully understand that 
the opposition of the Romanist to any 
feature of the system means hostility and 
destruction to the whole system. He may 
pretend to prune off something objection- 
able here and there, but the purpose of 
his heart is to root out the entire system. 
The editor of the Catholic Telegra^ph^ the 
organ of Archbishop Purcell, of Cincin- 
nati, declared boldly and defiantly a few 
years ago, during the local conflict re- 
specting the Bible in the schools, ^'that 
it would be a glorious day for Catholics 
in this country, when, under the blows 
of justice and morality, the free-school 
system would be shivered in pieces, and 
that until that time modern paganism 
would triumph." By "modern pagan- 
ism," it is presumed, Protestant Chris- 
tianity is meant. And, we doubt not, 
in connection with the above might have 
also been found in the secret recess of the 
writer's heart the thought — yet imprudent 
to express — that it would be a still more 



EISE OF THE ROMISH CHURCH. 273 

glorious day for Catholics in this country, 
when, by their ascendency to power, our 
free form of government, so incompatible 
with Vatican principles and decrees, would 
also be shivered to pieces. To him who 
maintains that the pope of Rome is the 
only infallible authoritative head of both 
church and state upon earth, such a 
thought would be the most natural and 
congenial. 

We make no gratuitous assertions ; the 
published statements of the Romish 
church fully sustain them. Let us pre- 
sent a few of the errors condemned in 
the ''Papal Syllabus of Errors," — the 
highest authority sanctioned and given 
by the present reigning pope, — and let 
the reader ponder their meaning. The 
forty-fifth error condemned, reads: ''The 
entire direction of public schools, in which 
the youth of Christian states are educated, 
except — to a certain extent — ^in the case 
of Episcopal seminaries, may and must 
appertain to the civil power, and belong 

i8 



274 LECTUKES ON THE 

to it SO far that no other authority what- 
soever shall be recognized as having any 
right to interfere in the discipline of the 
schools, the arrangement of the studies, 
or the choice and approval of teachers. 
^'47. The best theory of civil society re- 
quires that popular schools open to the 
children of all classes, and, generally, 
all public institutes intended for instruc- 
tion in letters and philosophy, and for 
conducting the education of the young, 
should be freed from all ecclesiastical au- 
thority, government, and interference, and 
should be fully subject to the civil and 
political power, in conformity with the 
will of rulers and the prevalent opinions 
of the age." "48. This system of in- 
structing youth, which consists in sep- 
arating it from the Catholic faith and 
from the power of the church, and in 
teaching exclusively, or at least primarily, 
the knowledge of natural things and the 
earthly ends of social life alone, may be 
approved by Catholics." The foundation 



EISE OF THE ROMISH CHURCH. 275 

of these propositions consists in the de- 
termination expressed, not to tolerate the 
principles of religious and civil liberty so 
prevalent in the nineteenth century, but 
to enforce the doctrine that it is the right 
and duty of the Romish church, through 
its appointed head, to govern all things. 
Hence the pope teaches that the children 
of this country must be taught in schools 
where the religious and popish ideas of 
the church may be freely and fully incul 
cated. The devotees of the papal see, 
enslaved by the behests of a foreign po- 
tentate, and only too eager to exhibit how 
personal liberty can be yielded up to ul- 
tramontanism^ repeat the pontiff's decla- 
rations, and insist upon implicit obedience. 
We select a few examples, out of a vast 
multitude, as illustrative of this abject, 
encroaching, and destructive spirit. The 
Catholic World for April, 1871, says: 
^'As there is for us Catholics only one 
church, there is and can be no proper 
education for us not given by or under 



276 LECTURES ON THE 

the direction and control of the Catholic 
Church." The New York Tablet of De- 
cember 25, 1869, declares: ^'We hold 
education to be a function of the church, 
not of the state ; and in our case we do not, 
and will not accept the state as educator." 
The Freeman's Journal^ of December 11, 
1869, states: ^'The Catholic solution of this 
muddle about Bible or no Bible in schools, 
is, 'Hands oif!' No state taxation or do- 
nation for any schools. You look to your 
children, and we will look to ours. We 
do not want you to be taxed for Catholic 
schools. We no not want to be taxed for 
Protestant, or for godless schools. Let 
the public-school system go to, where it 
came from — the devil. We want Chris- 
tian schools, and the state can not tell us 
what Christianity is," &c. 

The Catholic Telegraphy referring to the 
errors that we have quoted, forcibly re- 
marks: ''The 47th and 48th articles of 
the Syllabus have authoritatively settled 
for all that the exclusion of religious in- 



RISE OF THE ROMISH CHURCH. 277 

struction from daily education is a dam- 
nable religious error, which Catholics can 
not approve without a denial of faith and 
commission of sin," and proceeds in an- 
other place to define itself: ^'The entire 
government of public schools in which 
Catholic youths are educated can not be 
given over to the civil power. We, the 
Catholics, can not approve of the system 
of education for youth, which is apart 
from instruction in the Catholic faith and 
the teaching of the church." Freeman's 
Journal of l^ovember 13, 1874, says: 
" Education is not the work of the state 
at all. It belongs to families, and should 
be left to families and to voluntary asso- 
ciations " (over against the papal assump- 
tion, reiterated by a multitude of writers, 
that it exclusively belongs to the church). 
To show the insincerity of the last, and 
that Komanists can blow hot or cold as 
may best suit, we place in contrast anoth- 
er extract manifesting the willingness of 
Romanism to accept of even the state as 



278 LECTUKES ON THE 

a co-operative educator under certain con- 
ditions. Thus, for example, the New 
York Tablet of December 4, 1874, defines 
its position: ''We are not opposed to 
public schools supported by the state, if 
the state provides schools for us in which 
we can teach our own religion, but we 
are opposed to infidel, godless, or purely 
sectarian schools." That is, while con- 
demning "sectarian schools," it demands 
them in her behalf as a right ; it is will- 
ing to have denominational schools for 
which the state is to pay, provided only 
that such schools are entirely under 

c/ 

Romish teaching. It is strange that 
while denying that the state has any 
right to be an educator, and under the 
above quotation positively asserts that 
"education is a function of the church," 
(although it also makes it one of families 
or voluntary associations), it says : " We 
demand of the state, as our right, either 
such schools as our church will accept 
or exemption from the school tax." It 



RISE OF THE ROMISH CHURCH. 279 

the state has no right, as so often claimed, 
to provide for the education of the people, 
why make such a demand. Does not the 
same unmistakably concede that the state 
has such a right? If not, then there is 
no force or propriety in the demand. 
But let us continue our extracts, which 
speak more forcibly than anything we 
can j)roduce. The ToUdo CatJioUc RevieWj 
with more zeal than discretion, informs 
us: ''The Catholic vote should be cast 
solidly for the democracy at the coming 
election. It is the only possible hope to 
break down the school system. "^"^ The 
Catholic Columbian^ edited ''under the im- 
mediate supervision of the Right Rev. 
Bishop," at Columbus, Ohio, plainly re- 
marks : " Our judgment of purely secular 
schools is. They are unfit for Catholic 
children, and that Catholic parents can 
not be allowed the sacraments who choose 



(a) The election to which this extract refers was held in the 
State of Ohio, October, 1875- The candidates were the Hon. Ruth- 
erford B Hayes, Republican, and the Hon. William Allen, Demo- 
crat, then governor of the state. The election resulted in the 
choice of Mr. Hayes for governor — the counsel and wishes of the 
Roman Catholic Review to the contrary nevertheless. 



280 TECTURES ON THE 

to send their children to them, when they 
could make use of Catholic schools." 
The New York Tablet again tells us: 
"The pope's syllabus of December, 1864, 
declares 'education outside of the control 
of the Roman Catholic Church' a dam- 
nable heresy, and the Catholic Telegraph of 
Cincinnati said in a recent editorial, 'The 
secular school-system is a social cancer, 
presaging the death of national morality, 
devouring the little sense of religion that 
Protestantism instills into its believers. 
The sooner it is destroyed the better.'" 
Still quoting from the Telegraphy it adds : 
"The organization of the schools, their 
entire internal arrangement aud manage- 
ment the choice and regulation of studies, 
and the selection, appointment, and dis- 
missal of teachers, belong exclusively to the 
spiritual authority. The state usurps the 
functions of spiritual society (the Roman 
church) when it turns educator." One 
more extract will suffice. This same T^Z- 
e^ra^^A comments as follows: "Catholics 



EISE OF THE ROMISH CHURCH. 281 

who think they can approve the secular 
system of public education which has been 
adopted in this country, would do well to 
acquaint themselves with the dogmatic 
decisions of the holy see, contained in 
the 47th and 48th propositions of the syl- 
labus, ' Aut inundus err at Christus ' — either 
the world or Christ errs." 

In the syllabus, the church has explic- 
itly and absolutely condemned education 
from which religious instruction has been 
eliminated. If any Catholic approves of 
this relic of paganism, he must, as a con- 
sequence, hold that the church has erred, 
and he has, therefore, given his assent to 
heresy. There is no way in which he can 
evade this conclusion, ^o sophistry is 
strong enough to enable him to pass this 
deepest of spiritual pitfalls. On this point, 
as in all other matters of doctrine, he must 
either be with Christ or against him. He 
can not make a neutral position upon 
which the condemnation of the holy see 
does not rest." We confess ourselves 



282 LECTURES ON THE 

obliged to these writers for telling us so 
frankly and plainly that their judgment of 
and conduct toward the free-school system 
is to be controlled by the expressed opinion 
of a foreign ruler, whom they place in 
Christ's authoritative position. We read 
the specific utterances of the syllabus, and 
we find its ample indorsement in our 
midst. The meaning is not uncertain; 
the intention is clear; the motives — now 
urging on opposition — are unmistakably 
revealed. Let no one be surprised at the 
policy of the church ; it is one that offers 
safety and continued belief in a system 
of doctrine and practice that found its 
culmination amid the ignorance and 
superstition of ''the dark ages." Look- 
ing at the church with its claims over 
the individual and state, — claims con- 
cocted by the ambition and pride of man, 
and claims, too, most fruitful in misery 
and blood during the past, — we need 
not wonder at this shrinking from gen- 
eral education. We repeat: the intelli- 



RISE OF THE ROMISH CHURCH. 283 

gence and knowledge given under our 
free-fechool system, utterly unfits the 
pupil for Romish purposes and Romish 
enslavement, and this causes the oppo- 
sition coming from head and members. 
The spirit manifested toward the school 
system — if we need additional illustra- 
tion — is exhibited in the resolutions of a 
convention of Roman Catholics in one of 
our large w^estern cities, which stigma- 
tizes the schools as a curse to the coun- 
try, the flood-gate of atheism, sensuality, 
and civil, social, and national corruption, 
making God, who should be "the first 
knowable, the last thing to be learned." 
One of the resolutions, however contra- 
dictory in one point to other declarations, 
stated that the design of the church was 
not to drive the Bible out of the schools, 
but by a renovation of the system to 
have the Douay Bible, the Catholic 
catechism, in brief, distinctive Roman 
Catholic instruction introduced. Taking- 
all these things into consideration, Prot- 



284 LECTURES ON THE 

estants are forced to the inevitable con- 
clusion that the Romish church has fully 
entered upon the work of controlling the 
educational interests, of this country, with 
the avowed purpose, in obedience to the 
syllabus of the pope, of subjecting the state 
to the dominion of that church. The free- 
school system is virtually based upon the 
principle which Prop. 15 of the syllabus 
condemns, namely: ''Every man is free 
to embrace and profess the religion he 
shall believe true, guided by the light 
of reason;" for the Romanist is bound 
by his religious faith that man is not 
free but must perforce, embrace and 
confess the Romish religion. Hence, ev- 
erything which has a tendency toward 
freedom, and which is unsectarian, is, of 
necessity, opposed and condemned. Prot- 
estants are too dull of hearing, and too 
slow in appreciating the full meaning of 
these plain facts. It becomes them, how- 
ever, knowing the fruits of Romish rule 
in other lands, to visit with their stern 



RISE OF THE EOMISH CHURCH. 285 

and unyielding resistance all tampering 
with our public instruction by a foreign 
priestcraft, or by those influenced by the 
same, or by any one who through fear or 
favor betrays our public schools into the 
hands of their most bitter and unrelenting 
enemies. 

One of the resolutions of the conven- 
tion already referred to asserts and 
charges that ''Grod, who is the first know- 
able, is the last thing to be learned" in 
the instruction imparted in our free 
schools. This would be a grave charge, 
if true; and we return to it in order, 
briefly, to expose its untruthfulness. We 
are told by an assembly of Romanists 
that He whose being and attributes and 
government ought to be first known and 
acknowledged by the child, is the last 
thing taught in the course of instruction 
in our free schools. Upon this unfounded 
assertion is, perhaps, based the terms 
'^ atheistic," ''godless," &c. It is natu- 
ral to suppose, when inquiring into the 



286 LECTURES ON THE 

foundation of such a charge, that the 
series of readers and text-books used in 
our schools must make no reference to 
Grod. To refute this charge, and to show 
that it has not the slightest foundation in 
fact, it is only requisite to examine our 
school-books. Take, for example, Mc- 
Guffey's readers, now used almost every- 
where in our free schools. Having known 
the older or former series by use, it oc- 
curred to us that it might be possible 
that in the later editions many of the 
former lessons which refer to Grod might 
have been omitted, and therefore we have 
carefully examined the whole series. In 
all we have found the most distinctive 
teaching respecting Grod, the Savior Jesus 
Christy moral obligation and duty, the 
observance of the Sabbath-day, injunc- 
tions to honesty, sobriety, and purity of 
life, the scripture ideas of death, of the 
value of the soul, of accountability to 
God, and of rewards and punishments, — 
presenting in a simple form the funda- 



KISE OF THE ROMISH CHURCH. 287 

mental doctrines and precepts of the 
Bible and of religion. While none of 
these are presented in a denominational 
aspect, they seem to be selected because 
they are doctrines and duties upon which 
all believers in Holy Writ can agree, and 
which form the basis of all Christianity. 
In the first reader, a small book for be- 
ginners, the 48th, 54th, 57th, and 60th les- 
sons lead the mind of the child directly to 
God, for reference is made to him as the 
Creator of all, and enjoining his praise 
and worship. In the second reader, eleven 
lessons, in addition to others, specifically 
hold forth God and the Savior, the book 
closing with the ten commandments, as 
given in the Old Testament, and with the 
Savior's summary of them as given in the 
New Testament. In the next book of 
the series there are ten lessons of the 
same kind, introducing the Lord's prayer, 
praise to God, proverbs of scripture, the 
immortality of the soul, &c. In the 
next two books of the series, the fourth 



288 LECTURES ON THE 

and fifth, we find lessons on Christian 
light and hope, religion in the youth-time 
of life, the righteous never forsaken, re- 
spect for the Sabbath rewarded, the good- 
ness of God, the Scriptures and the Sav- 
ior, religion the true basis of society, th€ 
consolations of religion, nature and reve- 
lation, death and life, the immortality of 
the soul, &c. In the highest book of the 
series, the sixth, there are twenty-five 
lessons on similar subjects, among which 
are lengthy selections from the Old and 
JN'ew Testaments. 

Thus, in the one series of books so gen- 
erally used in the free schools, we have 
more than threescore lessons directly 
upon subjects pertaining to the Christian 
religion, besides scores of others inculcat- 
ing sound morality and a sense of obli- 
gation to our fellow-man and to God. 
The same can be said of Harper's series 
and others, and, therefore, the charge of 
atheism, godlessness, &c., is seen, from 
an examination of the book employed, to 



RISE OF THE ROMISH CHURCH. 289 

be utterly unfounded, and that the per- 
sons making them are unacquainted with 
the series used. And in addition, when 
w^e refer to the moral character of the 
teachers generally, who have charge of 
our free schools, w^e believe that it is a 
safe declaratian to make, that three 
fourths, if not nine tenths, of them also 
endeavor to impress those lessons upon 
the minds of the pupils. Here and there 
may indeed be a teacher who, either 
through Romanism, skepticism, or lack 
of piety, will not teach these lessons as 
they ought to be taught ; but the cases are 
rare among Protestant teachers, and of 
those who themselves have been educated 
and prepared for teaching in our free 
schools. Thus, then, the charge that 
Grod who is the first knowable is the last 
thing taught, is both false and unjust, 
both as it concerns the teachers, who all 
pass through the series in course of in- 
struction, and the books themselves used 

in our scJiools. 

19 ^ 



200 LECTURES ON THE 

The simple truth is this: all such 
charges are simply brought to make the 
school system odious and prejudice the 
minds of others against it. The men 
who make them do not themselves believe 
in them, as is evident from the fact, 
which a multitude of quotations from 
Romanists might attest, that Romish 
papers distinctly declare that they are 
not opposed so much to the Bible read in 
schools and to the religious instruction 
imparted, — that, although Protestant, it 
is better than none, — but to the free- 
school system as a whole because it does 
not aiford the distinctive Romish teach- 
ing. The extracts that we have already 
presented sufficiently announce this ; but 
in this connection we give another as 
compressing the sentiment. The Boston 
Filot^ in a recent number, says: ''With 
or without Bible reading ; with or with- 
out Protestant catechisms ; with or with- 
out hymn singing, in which irreverence 
and false doctrine blend, public schools, 



RISE OF THE ROMISH CHURCH. 291 

especially for primary instruction, from 
which Catholic control and influence are 
banished, are forbidden to every one who 
does not set himself up as a Protestant 
against the pope teaching the Catholic 
Church." The free-school system is op- 
posed in principle to the teaching of the 
syllabus of the pope, and it is this which 
causes the hostility against it, warred by 
prelates, Jesuit priests, and ultramontan- 
ists. The sooner American people com- 
prehend the exact attitude of the pope 
and the precise teaching of the infallibil- 
ity, the sooner will they be able to see 
and understand that no compromise, no 
concession will be of any avail in this 
struggle. It is one of perpetuation or 
destruction, of life or death. The free- 
school system is opposed to the spirit of 
the Romish church which endeavors to 
crush religious liberty, binding both rea- 
son and conscience to the dictates of the 
so-called "Lord, the pope." Let a few 
facts be given in addition to those already 



292 LECTURES ON THE 

presented. Passing by the official utter- 
ances of past pontiffs, we direct attention 
to the encyclical letter of the present 
pope, Pius IX., dated December 8, 1864, 
in which he condemns neligious liberty, 
calling it, after Grregory XVI., ''a delir- 
ium," positively denouncing it as ''the 
liberty of perdition." The following he 
announces as such: ''Liberty of con- 
science and of worship is the right of 
every man — a right which ought to be 
proclaimed and established by law in 
every well-constituted state," &c. The 
syllabus of error repeats the same, and 
the Nicaragua Gazette of January 1, 1870, 
published a letter, signed by Cardinal 
Antonelli, to the bishop in that state, de- 
nouncing " freedom of education and wor- 
ship," saying: "Both these principles are 
not only contrary lo the laws of God and 
of the church, 'but are in contradiction 
with the concordat established between 
the holy see and that republic." Hence 
it is that Romish periodicals, thoroughly 



RISE OF THE ROMISH CHUCRH. 293 

leavened with ultramontanism, cordially 
receive such doctrine and plainly declare 
, it. A few extracts will suffice : thus, for 
example, the Catholic World of January, 
1870, advocating the ultra position — 
which is the church position — that the 
Romish church is infallible, right, and 
has power over all, pointedly says: ''The 
state is just as much bound to respect, 
protect, and defend the Catholic church 
in her faith, her constitution, her disci- 
pline, and her worship, as if she were the 
only religious body in the nation." In 
the issue of April, 1870, it declares: 
*' The church is instituted, as every Cath- 
olic who understands his religion believes, 
to guard and defend the rights of God 
Dn earth against any and every enemy, at 
all times and in all places. She, there- 
fore, does not and can not accept, or in 
any degree favor, liberty in the Protest- 
ant sense of liberty." Such extracts could 
be multiplied, as seen in many given by 
Barnum in his "Romanism as it Is," and 



294 LECTURES ON THE 

in various recent publications, but they 
are not needed in the light of the official 
utterances of the holy see. We may, 
therefore, as illustrative of the result aimed 
at, present one or two which necessarily 
imply and include, by their spirit, the de- 
struction of the school system. Brown- 
sorts Quarterly Review for October, 1852, 
informs us: "All the rights the sects 
have, or can have, are derived from the 
state, and rest on expediency. As they 
have in their character of sects, hostile 
to the true religion, no rights under the 
law of nature or the law of God, they are 
niether wronged nor deprived of liberty 
if the state refuses to grant them any 
rights at all." That is, a state under 
Romish control ; for, as the Shepherd of the 
Valley said, November 23, 1851, perhaps 
imprudently, but at least honestly, ^' The 
church is of necessity intolerant. Heresy 
.she endures w^hen and where she must; 
but she hates it, and directs all her ener- 
gies to its destruction. If Catholics ever 



KISE OF THE ROMISH CHURCH. 295 

gain an immense numerical majority, re- 
ligious freedom in this country is at an 
end. So our enemies say. So we believe." 
Now, with such testimony before us, 
such plain declarations from both the 
head and the members, such a determi- 
nation expressed to suffer nothing to 
exist that will not acknowledge the su- 
premacy of the Romish church and accept 
of its unquestioned rule, can faithful cit- 
izens or Protestants doubt any longer the 
reasons and motives which actuate prel- 
ates, priests, and an enslaved laity to such 
determined hostility against our free- 
school system ? That man must be blind 
indeed who fails to see that it is caused 
by the dictation of a foreign potentate, 
because its freedom is antagonistic to the 
claims of the church itself — claims en- 
forced by a mass of traditions which, in 
the nature of the case, the school system 
can not teach. 

In connection w^ith this subject it is 
well to consider the Romish schools and 



296 LECTURES ON THE 

teaching which it is proposed to substitute 
for the free-school system. This becomes 
the more important because Romanists 
claim their superiority over Protestant 
schools, and some Protestants extend their 
patronage to such schools. Patronage is 
solicited, too, on the ground of such su- 
periority, and, therefore, it may be well 
for us briefly to notice a claim illustrated 
in the purpose and eifort to root out all 
other schools. What foundation has this 
pretension, in the light of history and 
existing facts? If the Romish church 
Jias the superior schools and seminaries, 
as they maintain, and as some misguided 
Protestants think, certainly it would be 
manifest in the fruits, the superior re- 
sults. How does it happen, however, 
that where the intellectual and mora] 
training of whole nations and communities 
are under their exclusive control, there 
the greatest ignorance and immorality 
prevail? Should not those who are 
educated in their schools give some 



ETSE OF THE ROMISH CHUECH. 297 

evidence of their superiority in intelli- 
gence ; and ought not the same to be ex- 
tended, noticeably, among the masses? 
A school, or college, or seminary, is known 
by its fruits, as a tree is known by its 
fruits. Judging simply by this rule, — a 
practical one, — no one regards Spain, or 
Italy, or Ireland, or Brazil, or Mexico, or 
any other Roman Catholic country, as 
particularly distinguished for either a 
high moral or intellectual citizenship. 
Indeed, the reverse is true; for while 
there may be here and there individual 
exceptions, the rule is that the more ex- 
clusively Romanist the nation or people 
are, and the more they are brought under 
the distinctive Romish educational proc- 
ess, the more illiterate the citizenship. 
Outside of China and Africa, among all 
the professedly civilized and enlightened 
nations of the earth, the population of the 
Romanist countries indicate the least 
moral and intellectual culture. We can 
not forget the past, how a Galileo, a 



298 LECTURES ON THE 

Dante, a Petrarch, an Ariosto, a Tasso, 
with many others, suffered under the fos- 
tering care of the church; how in ''the 
dark ages " learning was crushed by the 
weight of its power ; how popes issued 
prohibitions against books translated from 
the Greek, Hebrew, or Arabic; how the 
Inquisition of Cologne obtained an im- 
perial edict to burn all Hebrew books; 
how the faculty of theology of the uni- 
versity of Paris declared that religion 
would be ruined if the study of Greek and 
Hebrew were permitted ; how the church 
has employed every means to keep the 
masses in ignorance, and how she now 
directs what books, written bv the most 
eminent men and scholars, even her edu- 
cated members are forbidden to read, 
without a special dispensation, under 
censure of mortal sin. Ten thousand facts, 
centuries covered with the pall of dark- 
ness, tell us that Romanism is not partial 
to the prevalence of intelligence and the 
diffusion of education among the masses. 



EISE OF THE EOMISH CHURCH. 299 

But it may be replied that the schools 
organized in this country, as a necessary 
protection against the encroachment of 
American schools, are more liberal in 
their education, and bring forth a higher 
grade of intelligence. We frankly admit 
that the privileges thus accorded to the 
children of Romanists are of a higher 
grade than those found in other Roman 
Catholic countries, — and this is forced 
upon them, in a measure, by the presence 
of the other schools, — but that thev are 
inferior to the non-Catholic schools is 

verv evident from the admission of 

t/ 

one of the champions of popery. Orestes 
A. Browning, LL. D., in the Quarterly 
Review for January, 1862, emphatically 
writes : '' They (that is, Roman Catholic 
schools and colleges,) practically fail to 
recognize human progress. ... As far 
as we are able to trace the effect of the 
most approved Catholic education of 
our day, whether at home or abroad, it 
tends to repress rather than quicken 



300 LECTURES ON THE 

the life of the pupil, to unfit rather 
than prepare him for the active and 
zealous discharge either of his relig- 
ious or social duties. They who are 
educated in our schools seem misplaced 
and mistimed in the world, as if born for 
a world that has ceased to exist. . . . 
Comparatively few of them (that is. Cath- 
olic graduates) take their stand as schol- 
ars or as men, on a level with the gradu- 
ates of non-CathoUc colleges, and those 
who do take that stand do it by throwing 
aside nearly all they learned from their 
Alma Mater^ and adopting the ideas and 
principles, the modes of thought and ac- 
tion they find in the general civilization 
of the country in which they live. . . . 
The cause of the failure of what we call 
Catholic education is, in our judgment, in 
the fact that we educate not for the pres- 
ent or the future, but for the past. . . . 
We do not mean that the dogmas are not 
scrupulously taught in all our schools and 
colleges, nor that the words of the cate- 



RISE OF THE ROMISH CHURCH. 301 

ehism are not duly insisted upon. We 
concede this, and that gives to our so- 
called Catholic schools a merit which no 
others have or can have. . . . There 
can be no question that what passes for 
Catholic education in this or any other 
country has its ideal of perfection in the 
past, and that it resists as un-Catholic, 
irreligious, and opposed to God, the tend- 
encies of modern civilization. . . . The 
w^ork it gives its subjects, or prepares 
them to perform, is not the work of car- 
rying it forward, but that of resisting it, 
driving it back, anathematizing it as at 
war with the gospel, and either of neg- 
lecting it altogether or taking refuge in 
the cloister, in an exclusive or exagger- 
ated asceticism, always bordering on im- 
morality, or of restoring a former order 
of civilization, no longer a living order, 
and which humanity has evidently left 
behind and is resolved shall never be 
restored. . . ." (Quoted in ''Romanism 
a« it Is," p. 612-613). Precisely so! 



302 LECTUEES ON THE 

These unpalatable words to Romanists, 
but manly and outspoken, give us the 
truth. They inform us that the charge 
made by Gladstone is true, that Roman- 
ism, including its educational efforts, is 
constantly falling back upon its middle-age 
position, ignoring and pressing against 
the advancino; civilization of the aire. 
And here is where the inferiority of 
Romanist education and the superiority 
of Protestant can be clearly distinguished. 
The former only allows an education 
which fetters the mind and heart, reason 
and faith, by the shackles wrought in the 
dark ages; the latter gives freedom of 
investigation, appeals to the moral and 
intellectual consciousness of man, and 
supports itself in the liberty of conscience 
and private judgment. The former en- 
slaves man to traditional dogma, making 
every acquisition bend and conform to 
the same; the latter, relying upon truth 
commending itself to the mental and 
mo al constitution of man, makes no re- 



RISE OF THE ROMISH CHURCH. 303 

strictions, aifording to every one the priv- 
ileges that are inalienable and God-given. 
Hence the results as exhibited, as, for 
example, in Italy, when contrasted with 
England; in Spain, when compared wdth 
Germany; in Mexico, when placed at the 
side of the United States. The pope 
always looks to the past, and nrges its 
restoration, for then his power would be 
heightened, — and education, in all its 
branches, is leavened and thoroughly 
permeated by this spirit of the head of 
the church. It is, as Brownson justly 
remarks, opposed to progress ; and, there- 
fore, it advances like the crab, backward. 
Why then should Protestants patronize 
Roman Catholic schools? The tendency, 
as we have show^n, is to repress progress, 
to bind intelligence by dogma, and to re- 
store, if possible, the condition of the past. 
Vast sums are expended by the Roman- 
ists in these educational efforts, and but 
few of their schools have failed, owing to 
the church coming to their help when 



304 LECTURES ON THE 

pecuniarily pressed. The reason then 
why Romish schools and seminaries have 
so often succeeded and are so flourishing 
in this country, while Protestant ones in 
some cases have failed, is owing, not to 
the superiority of the former over the 
latter, but to support given to them and 
even by Protestants arising from a false 
and injurious opinion on the subject. Prot- 
estant parents have withheld their sup- 
port fronf Protestant schools, and have 
given it to Romish schools, under the 
impression that in the latter was to be 
found an education which afforded meu 
tal discipline. But in many of them^ if 
not all, devoted especially to female edu- 
cation, there is largely a mere finger- 
work, showy and fanciful, more orna- 
mental than useful, which might more 
properly pertain to a fancy store or mil- 
linery establishment than to the school- 
room. And yet for such tinsel, Protestant 
parents are willing to educate their daugh- 
ters at an expenditure of a thousand dol- 



EISE OF THE ROMISH CHUCRH. 305 

lars per year in such seminaries, while 
Protestant seminaries all over the land, 
far superior in the facilities of acquiring 
a thorough education adapted to the age, 
and requiring far less expense, are obliged, 
for the lack of pupils, to drag along or to 
close. It is to be hoped that as the truth 
becomes more apj)arent that woman's 
mind is susceptible of the highest develop- 
ment, that she can make vast progress in 
all departments of knowledge, that she 
has the largest capabilities for the useful 
as well as for the ornamental, so also will 
there be an increased patronage of Prot- 
estant schools, colleges, and seminaries, 
w^hich for years have been struggling for 
favorable recognition, because their sys- 
tem of education is based on preparing 
the youth of both sexes for the duties as 
well as for the refinements of life. The 
patronage, of Romish schools has been one 
of the Protestant errors of this country, 
and the result is witnessed in several re- 
spects. The children have received a far 
20 



306 LECTUKES ON THE 

inferior education intellectually, and a 
worse one morally; and, as a rule, they 
are so bound to Romanism that they ei- 
ther embrace it or ever after regard it 
with special favor. No Protestant parent 
should for a moment imagine that a 
son or daughter will not attain a Roman- 
izing tendency and bias, after passing 
through a Romish course of instruction 
for four or five years, — after studying 
only such text-books and singing only 
such songs, inculcating popish doctrines, 
the lives of the saints and the histories, 
as may be approved by the prelates, — 
after being obliged, during this course, to 
attend the daily service and worship made 
attractive to eye and ear, — and after that 
special favor and kindness shown to Prot- 
estant children, which brings them home 
with hearts gushing full of friendship and 
affection for the dear and sweet Jesuitical 
sisters and brothers. Children, in their 
inexperience and trust, can not see that 
kindness may be self-interested and de- 



RISE OF THE EOMISH CHURCH. 307 

signed for proselyting; that it may be 
only the concealed adder in the basket of 
flowers. The parent is much more cred- 
ulous than wise w^hen he believes the 
Jesuit father, who tells him that the re- 
ligious principles of his children shall in 
no way be interfered with at their schools. 
We say Jesuits, because nearly all of their 
schools, colleges, and seminaries are un- 
der the control of the order of Jesuits, 
both in this and other countries. Other 
countries realized this to such an extent, 
that history directs us, that in view of the 
extreme ultramontanism taught in the 
schools, states, in self-defense, disbanded 
the order through the pope, and expelled 
them from their dominions. Have these 
Jesuitical instructors, restored again by 
the pontiff, given up their ultramontane 
principles and teaching? How can they, 
both in view of the professed unchange- 
ableness of them, and of the return of the 
holy father to the most extreme ultra- 
montanism ? A Jesuit to-day is the same 



308 LECTURES ON THE 

in spirit and purpose that he was when 
expelled from the countries of Europe; 
with this addition, that the experience of 
the past has given him increased caution. 
The pledge of non-interference with relig- 
ious principles may be estimated in the 
light of the history of the order, and of 
the well-known results in England and 
this country. A converted Ron\an Cath- 
olic priest, writing on this subject, said, 
^'that he himself admitted ninety Prot- 
estants into the Romish church, the most 
of whom were brought in by the influence 
of nuns and nunneries." While a priest 
at Rome, he says, he has seen Protestant 
parents bring their daughters to be edu- 
cated in nunneries. The parents would 
stipulate that their religion should not be 
interfered with, and then leave their chil- 
dren in confidence and in simplicity. But, 
he adds, they were uniformly laughed at 
for their credulity, and no effort was ever 
spared in some way or other to bring the 
pupil into the church of Rome. The low- 



RISE OF THE ROMISH CHURCH. 309 

est estimate made of conversions to Ro- 
manism is, that seven tenths of Protest- 
ants thus educated become Roman Cath- 
olics. "In one convent nearly twenty 
Protestant girls renounced Protestantism, 
and were baptized by the priest in three 
months. Of forty Protestant girls sent at 
one time to a nunnery at Montreal, it is 
said that thirtv-ei^ht became Roman Cath- 
olic." And let it be borne in mind that 
such baptisms and conversions may take 
place without informing the parents or 
consulting them. When educated clergy, 
intelligent men and women, are seduced 
by the specious pleas of Romanism, and 
pass over to ultramontanism, what can 
we expect from youth when thrown into 
daily and constant contact with a system- 
atic effort at proselyting. Nor, when con- 
sidering the views entertained by the Ro- 
manist, can we greatly censure them for 
their misguided zeal. From their stand- 
point, this is done consistently ; for they 
would be dishonest to their convictions of 



310 LECTUKES ON THE 

duty if they did not engage in such work, 
seeing that they affirm and believe that 
their church is the only one in which sal- 
vation can be obtained, and that all others 
are merely congregations of heretics, in- 
fidels, and pagans. They would be treach- 
erous to their own cause and church, did 
they not employ the most energetic efforts 
to bring those under their influence and 
teaching into what they are pleased to 
designate the only true church upon the 
earth. 

Let Protestant parents and children 
view the Romish scliools from the proper 
stand - point, — the Protestant one, — and 
they will profit by it. Parents will see that 
they are necessarily permeated with pon- 
tifical restrictions and traditions, which 
fetter the mind and heart, and which de- 
stroy that freedom so essential to the 
highest intelligence. They will discover 
that there is the greatest folly manifested 
in their placing their children throughout 
the most important, because formative, 



RISE OF THE ROMISH CHURCH. 311 

period of their lives into relations by 
which they must become more or less af- 
fected by the errors of Komanism, if not 
entirely persuaded into the advocacy and 
adoption ot them. Cases have come un- 
der my own observation in which the 
children of Protestants, comparatively 
but a short time under the influence of 
the sisters of the Romish seminary, re- 
turned to their homes, and would count 
the beads of the rosary with the assur- 
ance of the most devout Romanist that 
by such means they would again recover 
some property, as an article of clothing, 
a piece of jewelry, or some money, which 
they had lost. This only indicates how 
susceptible youth is of impressions, and 
how, in the confidence and simplicity 
peculiar to it, errors are imbibed, es- 
pecially when presented by those who 
find their way to their hearts by special 
kindness. Hence it is that Romanists 
boast of the fact that if children of Prot- 
estants, falling under their teaching, do 



312 LECTUEES OK THE 

not fully enter into the communion of 
their church, they are at least spoiled 
for Protestantism. The simple truth is, 
that we can not tamper with, or concede 
to, or place ourselves under the direct in- 
fluence of Romanism without danger. 
Let us rest assured of this, that a church 
which can allow the stealing of children, 
as in the Mortara case, etc., to make con- 
verts ; a church which will advocate the 
baptism of children by way of deceit 
(see report of missions in China, in ^'Ro- 
manism as It Is "); a church which 
claims that all persons belong to it and 
that any method to secure allegiance 
is right and proper, — such a church will 
not miss the opportunity afforded by 
Protestant patronage of its schools. 

In conclusion: looking at the free- 
school system as it exists, dispensiDg 
the blessings of intelligence, general 
knowledge, and preparation for the 
duties of life and free government; be- 
holding the broad contrast afforded by 



RISE OF THE ROMISH CHURCH. 313 

Romish and Protestant countries in the 
education and intelligence of the masses ; 
realizing the privileges extended under 
the Protestant system of instruction in 
he greater freedom, etc., experienced ; 
seeing the superiority of Protestant 
schools over those of Romanism, dem- 
onstrated by the results as witnessed in 
the relative positions of nations, we say 
that no Protestant, no patriot, no good 
citizen, can possibly oppose, by way of 
conciliating popery, our free-school sys- 
tem, or encourage, by way of patronage, 
Romish schools and svstem, without be- 
ing recreant to his greatest interests and 
the welfare of this nation. As we love 
the civil institutions of our land, which 
have cost us millions and millions of 
treasure ; as we love the liberty and in- 
telligence of our country, which have 
cost millions of lives in order that they 
might unimpaired go down the stream of 
time to generations unborn; as we love 
the Bible, the open Bible, the greatest 



314 LECTURES ON THE 

boon to the soul next to a SavioT ; as we 
love freedom to worship God, freedom 
of access to a Redeemer without priestly 
interference, freedom of concience without 
an imposed traditionary restraint ; and as 
we love the children whom God has 
kindly given to us, desirous to secure and 
perpetuate their happiness, let such love 
influence us always to maintain the prin- 
ciples of an evangelical Protestantism for 
this great land — the principles adopted 
and incorporated, by our forefathers, in 
the free government of this country. 

After the experience we have had, oh, 
what a shame, disgrace, and crime it 
would be to let the dark and foul hand 
of Romanism cover this land and crush 
it down as it has blasted its own once fair 
Italy and other once favored lands. In 
the advance of civil freedom, combined 
with Protestantism, there is light, life, 
hope — freedom for the mind and the soul 
to think and act, with faith in the God 
over head, and with faith and peace and 



RISE OF THE EOMISH CHURCH. 315 

salvation in the divine advocate for us 
with God. But in Romanism, as history 
attests, and as living nations to-day testi- 
fy, there is intellectual and moral depres- 
sion and darkness, and civil and religious 
despotism, and peril and death to the 
soul. Let us, therefore, stand fast in the 
liberty wherewith Christ hath made us 
free, and be not entangled in the yoke of 
bondage. 



316 LECTUEES ON THE 



CHAPTER XII. 

There has always been a true church in the 
earth^ — Where was it in the centuries of cor- 
ruption, preceding the Eeformation ? — Doc- 
trines held by those who never bowed the 
knee to the Eomish Baal — The plea of ma- 
jorities by the Romanist — Progress of true 
Christianity since the Eeformation — What en- 
titles a church to the name of "the true 
church?" 

The Roman Catholic Church, in view 
of its claimed apostolical succession and 
continuity, declares itself to be '' the only 
true church." It has, in apparent triumph, 
suggested the question, to perplex, if pos- 
sible, the mind of the honest inquirer 
after truth, namely : Where was the true 
church in the great apostasy before the 
Reformation, if it was not in the Roman 
Catholic Church? This question over- 



RISE OF THE ROMISH CHURCH. 317 

looks the departure from the primitive 
church in doctrine and practice, the vast 
incorporation of traditional and hierarch- 
ical dogmas and usages, the fact that the 
principles and doctrines of Christianity 
are constantly the same, being found in 
the Holy Scriptures, and to which a 
church can be recreant, the divine teach- 
ing that the true church, those vitally 
united to Christ, always, even amid the 
multitude of professing ones, form but a 
small flock known to Grod, and, finally, 
the experience taught by the past that 
the Protestants — those who protested 
against incoming and existing errors — 
were constantly persecuted and crushed 
under the power of ambitious and design- 
ing prelates and priests. The question 
thus asked opens before us history, and 
and reveals so much that is derogatory 
and condemnatory of the Romish church, 
that it seems to us wiser not to urge it 
from the popish stand-point ; for to answ^er 
it necessarily brings before us the perse- 



318 LECTUKES ON THE 

cuting character of that church when en- 
deavoring to crush the reformatory labors 
of persons in its own communion. 

Let us, however, in answer to the ques- 
tion, refer to a few facts. Passing by 
what every known ecclesiastical history 
plainly shows, a departure from tke prim- 
itive church government and teaching, it 
is sufficient for our purpose to point to the 
dark ages when the Romish church was 
in the height of its glory, and assert that 
dark as these middle ages were, yet the 
lamp of truth and the light of true re- 
ligion was never suffered to be wholly 
extinguished. From the earliest corrup- 
tions of Christianity down to this most 
significant period, God did not leave him- 
self without a succession of witnesses. 
When the hierarchical encroachments 
under Constantino and his successors, 
when the primacy and supremacy of the 
bishop of Rome, when monasticism, celib- 
acy of the clergy, the worship of saints, 
relics, and images, etc., were introduced. 



EISE OF THE EOMISH CHUECH. 319 

pious and devoted men protested against 
all these abuses as anti-scriptural and 
destructive; but they were overwhelmed 
in their protestations. Thus, for exam- 
ple, we know how Vigilantius was over- 
powered by a torrent of invective by 
Jerome and others, because he vehement- 
ly remonstrated against the worship of 
relics, the invocation of saints, miracle- 
mongering, lighted candles in the church- 
es during the day, vows of celibacy, 
pilgrimages, prayers for the dead, the 
prevailing externalism and other errors, 
which even at that early period, the sixth 
century, had already crept in and intrench- 
ed themselves in the church. We can, for 
example, recall the pious bishop of Turin, 
Claudius, called, by some, the first Protest- 
ant Reformer, who, in the ninth century, 
bore a noble testimony to the truth ; and 
also such names as Peter of Burges, 
Henry of Lausanne, Arnold of Bresica, 
and others who raised their voices amid 
the general corruption, and in various 



320 LECTURES ON THE 

ways and with varied successes pleaded 
for reform. The Romish church never 
settled down into its pretentious claims, 
its doctrinal position, its darkness of the 
dark ages, without a long-continued and 
warning protest from its own membership, 
as well as from others without its com- 
munion. Passing down this long and 
honored list of Protestants we come, in 
the thirteenth and fourteenth centuries, to 
the learned and fearless Greathead, Bish- 
op of Lincoln, the excellent Thomas Brad- 
wardine, ArchLishop of Canterbury, and 
the noble Fitzralph of Armaugh, whose 
light made visible the surrounding dark- 
ness. We may not pass by unnoticed a rev- 
ered band of confessors, martyrs, and wit- 
nesses for the truth, including such men as 
the indefatigable Peter Pruys, Henry the 
Italian, Marcilius of Padua, John of 
Garduno (who was condemned by the 
pope in 1330), and the learned and perse- 
cuted Barengarius, who, after having 
withstood the storm of papal wrath to a 



RISE OE' THE ROMISH CHURCH. 321 

good old age, closed his testimony in 1088. 
These are some of the Protestant lights 
which shone amid the darkness of these 
past centuries, showing us that in the 
church of Rome, although persecuted by 
the church, a small minority still kept to 
the truth, a small body still testified against 
the wickedness and errors of the church, 
a small number were still kept by a 
watchful Prov^idence to preserve the au- 
thority of the Scriptures from being en- 
tirely rooted out by mere traditions. 
These were the casual, and yet in a man- 
ner unintermitted, outbreakings of the 
pent-up fires which were finally to burst 
out and burn with an unquenchable flame. 
These were efibrts, unsuccessful it is true 
excepting in individual cases, to break 
down the traditional barriers that popery 
had erected between God and man pre- 
paratory to the mighty ones which again 
restored Christ to man without interpos- 
ing human observances and ordinances. 
These were the precursors of the ap- 

21 



322 LECTURES ON THE 

preaching morning of the Reformation. 
History records the names of many, but 
God only knows how many living in ob- 
scurity thus protested, and, in opposition 
to the prevailing error and vice, sought 
for justification only in Christ and 
not in the imposed works of a corrupt 
teaching. Glimpses of confession, the 
accusation of enemies, the enmity of the 
hierarchy, indicate that others, of whom 
we know little or nothing, were impelled 
by the same spirit, trusting solely in the 
merits of Jesus for salvation. In connec- 
tion with these we have the more promi- 
nent names of Wycliife, Latimer, Huss, 
and others, who were raised up to be 
God's witnesses, and who all relied upon 
the Holy Scriptures as the only infallible 
rule of faith and practice. Such men 
should be justly ranked among the Re- 
formers, for they attempted reformation 
when it costs comfort, reputation, and in 
many cases life itself, to be a Reformer. 
Thus, in the Romish church itself, we can 



EISE OF THE EOMISH CHURCH. 323 

trace witnesses for the truth, who con- 
stantly protested against the gross papal 
errors and endeavored to reform the 
church, bringing it back to a scriptural 
basis. Divided and persecuted as this 
minority may have been, yet its existence 
and labor of love and faith answers the 
question proposed. 

But we are not confined to the Romish 
church; for while men in that church 
thus protested, they were not alone in 
their eflforts to maintain, in its purity, 
the gospel which had come from the Sav- 
ior and the apostles. Outside of the Rom- 
ish church there were Christian communi- 
ties w^ho defended the truth when almost 
the whole world had gone wandering after 
the Roman Catholic Baal. Although these 
were not fully competent, or the age was 
not ripe enough, for so great an under- 
taking as the Reformation of a powerful 
church protected by the state and its 
assumed claims, yet these saw and de- 
nounced the defects in the public religion, 



324 LECTURES ON THE 

the vices of the clergy continually increas- 
ing, the crushing out of genuine piety by 
the substitution of meritorious ceremonies 
and works, and the adoption of corrupt 
measures by popes who were more intent 
in gratifying pride and ambitious designs 
than in diffusing purity and holiness. 
Honest men, though even unlearned, 
could easily see — for it required no fine 
discernment — that the true religion of 
the gospel was fearfully perverted, and in 
danger of being lost. These formed them- 
selves into communities, or so-called sects ; 
and in reference to the more ancient of 
these we are more or less dependent 
upon the record of enemies concerning 
them, — a testimony which is sadly de- 
faced by passion and malice. It is not 
necessary to discuss the character, acts, 
doctrines, etc., of these old Protestants, for 
amid the diversity of view respecting them, 
a sufficiency can be extracted, even from 
the accusation of embittered enemies, to 
ghow that faithful men and women for the 



EISE OF THE EOMISH CHUCEH. 325 

sake of truth and in opposition to Romish 
error were willing to suffer persecution 
and death. Descending to later times we 
find the same disposition continued, as, 
for example, in the Henricians, the fol- 
lowers of Henry, an Italian monk, who 
denounced the corrupt morals of the 
clergy, and was apprehended by the pope, 
and committed to prison, where he died 
in 1148. Passing by the Petrobrusians, 
Arnoldists, and others, who also protested, 
we come to a sect famous for purity and 
uprightness, their enemies being the 
judges, namely, the Waldensians. Peter 
Waldus, a rich merchant of Lyons, in 
France, procured the translation of the 
four Grospels in the year 1160, and by 
reading these he readily learned that the 
religion then taught to the people by the 
Romish church was a very different re- 
ligion from that which Jesus and the 
apostles inculcated. Waldus, earnestly 
desiring salvation himself, and anxious 
that others should participate in the 



326 LECTURES ON THE 

knowledge of the Scriptures, distributed 
his property among the poor, and in 
1180, with other pious men associated 
with himself, he assumed the office of 
preacher. The archbishop of Lyons, and 
the other prelates, opposed this pro- 
ceeding, but the plain and holy Chris 
tianity that these good men professed and 
exemplified, the spotless innocency of 
their lives and their contempt for all 
riches and honors, so touched the mul- 
titude, who had some idea of what re- 
ligion ought to be, that they readily 
yielded to their instruction. Societies 
were organized first in France, then in 
Lombardy, and these multiplied and 
spread with amazing rapidity throughout 
all the countries of Europe. Although 
the Romish church excommunicated and 
anathematized them, they could not be 
exterminated entirely by the punishment 
of death or by the other forms of persecu- 
tion introduced. Peter Waldus and his 
associates did not aim so much to change 



RISE OF THE ROMISH CHURCH. 327 

the system of religion, or to inculcate new 
articles of faith, as to restore the form of 
the church, the morals of the clergy, and 
the lives of Christians to that primitive 
and apostolic simplicity, which they 
thought they had learned particularly 
from the Avords of Christ. They, there- 
fore, taught that in the time of Constan- 
tino the Great, in the fourth century, the 
church already beo*an to deo'enerate from 
its original purity and sanctity. They 
denied fhe supremacy of the pope and 
the ingrafted abuses. The ancient peni- 
tential discipline, which had been almost 
subverted by the grants of indulgences, 
they wished to see restored, namely, the 
making satisfaction for sins by prayer, 
fasting, and liberality to the poor. These 
satisfactions, upon which they laid great 
stress, they believed any devout Chris-' 
tian could enjoin upon those that con- 
fessed; so that it was not necessary to 
conf ss their sins to priests, but only to 
lay open their transgressions to individual 



328 LECTURES ON THE 

brethren, and to look to them for advice, 
as the Apostle James says, "to confess 
your faults one to another," which in- 
dicates that the priest confess to the 
people as well as the people to the priest. 
Whatever exception might be taken to 
some points, yet in the main it inculcated 
the only true and- scriptural method of 
confessing our faults one to another and 
then forgiving one another, mutually im- 
ploring God's forgiveness of them. They 
strove to return to the scriptural mode 
of confession, and hence they held that 
the power of forgiving sins and remitting 
the punishment due to sins belonged to 
God alone, and therefore claimed that the 
indulgences were the invention of base 
avarice. They regarded prayers and 
other rites performed in behalf of the 
dead to be useless ceremonies, because 
departed souls were not detained in and 
subjected to a purgation in some inter- 
mediate region, but were immediately 
after death either taken into a state of 



RISE OF THE ROMISH CHURCH. 329 

bliss or a state of woe. These, besides 
others iu opposition to popish require- 
ments, were the doctrines they held and 
taught; and from these doctrines we 
rightfully infer, with the Scriptures as the 
standard of truth, that they had much 
more right to the title of "the true 
church" than those who so proudly arro- 
gated it without having scarcely a vestige 
of apostolical Christianity, either in doc- 
trine or practice. The same is true also 
of others, especially of the Bohemian re- 
formers before Huss, including Conrad 
of Waldhausen, John Milicz, Matthias of 
Janov, with their followers ; and the more 
anciently descended Unitas Fratrum^ or, 
United Brethren, who, from the ninth 
century down, perseveringly resisted the 
inflowing torrent of legalism, work-right- 
eousness, and externalism in religion. 
The true church, in so far as it can be 
traced by a membership devoted to the 
truth and to the authority of the word of 
God, is to be found in the Romish church, 



330 LECTURES ON THE 

not m Its scarlet-clad pope and prelates, 
not in its bigoted priests and superstitious 
laymen, but in such men as John Pupper 
of Goch, John Ruchrath of Wesel, John 
Wessel of Groningen, Nicholas Russ, and 
others, — men at least of undoubted piety, 
and, whatever their errors, desirous to 
honor God and his Christ. Outside of 
the popish communion we also find those 
who, from the earliest period down to the 
Reformation, worshiped God more in ac- 
cordance with the spirit and practice en- 
joined by Holy Writ, than those who 
adopted the pompous ritual and the 
priestly offerings of the Romish church. 
Indeed, if the Scriptures themselves are 
authoritative in this matter, there can be 
no question so easily decided as the one 
proposed. The true church is found 
wherever there are faithful believers as- 
sociated together in the appointed means 
of grace, influenced by faith^ hope, and 
love, and bringing forth the rich fruitage 
of the Spirit. 



RISE OF THE ROMISH CHURCH. 331 

The simple fact that the Romish 
church is an old church or a powerful 
church has nothing to do in deciding that 
it alone is the true church. Truth, thus 
far in the world, has not triumphed by 
numbers. After sixteen hundred and 
fifty-six years of the world's exist- 
ence, the true church was confined to 
but eight persons who were saved by the 
ark. At another time it consisted only 
of seventy persons, while around them 
were Egyptian idolaters worshiping pagan 
deities. Again we see the true church in 
captivity, small in number and insignifi- 
cant in power, while it was surrounded by 
heathen temples and images which had 
their millions of worshipers. Truth does 
not necessarily belong to the numerous 
and the powerful. How was it when the 
Savior came upon earth? He found a 
large and powerful Jewish church ; but it, 
instead of having alone the truth, cruci- 
fied the truth when it was given. This 
theory of majorities is a great thing with 



332 LECTURES ON THE 

Romanists, with which to prop up and 
establish the precedence and infallibility 
of the Romish church. It embraces the 
root and the reason, the illustration and 
the proof of infallibility. When we talk 
with them on any controverted subject, 
they point us, as an extinguisher, to their 
great church, their old church, their de- 
voted church, just as if these things were 
sufficient in themselves to prove the truth. 
He who seeks truth by the tests of sin- 
cerity, majority, and antiquity will never 
find it on earth. This is true of the 
present and of all past ages. There are 
sincere Turks, Hottentots, Jews, pagans, 
infidels, and Patagonians ; there are very 
ancient errors, heresies, sects, and relig- 
ions. As to majorities, from Adam and 
Eve until now, they have generally, if 
not always, been opposed to true religion. 
Where was the majority when Noah was 
building the ark ; when Abraham forsook 
Urr of the Chaldees ; when Lot abandon- 
ed Sodom? On what side was the major- 



RISE OF THE ROMISH CHURCH. 333 

i*;y when Moses departed from Egypt; 
when Elijah witnessed against Ahab; 
when Daniel and his companions were 
captives in Babylon; when Malachi 
wrote^ John the Baptist preached, and 
Christ stood before Pilate? What ma- 
jorities will do is illustrated in the his- 
tory of the apostles and the first Chris- 
tians, who were persecuted by the Jews 
and Romans just as the Waldenses and 
martyrs and Reformers were oppressed by 
Romanists. If popery prides itself upon 
its millions of adherents and its rule over 
the nations in the middle ages, we may still 
ask: When compared with the millions 
of paganism, at what time had Roman 
Catholicism the majority? Strange in- 
deed, that, after the vrorld's majority has 
been against her, infallibility should be 
attributed to a majority, for if this is to 
be the proof, then the pagans possess it, 
and always had it. 

But if this question of majorities upon 
which Romish pretensions are so largely 



334 LECTURES ON THE 

built, IS to be confined to professed Chris- 
tians, then even Romanism, if the era of 
Protestantism is properly considered, has 
no cause for boasting. The Romish church, 
as distinctively such, has existed about 
twelve hundred j^ears, dating its rise from 
Pope Boniface, who was appointed in the 
sixth century by the Roman Emperor 
Phocas, Universal Bishop. From the 
period of the established primacy and su- 
premacy it has, in its Romish claims, dis- 
seminated itself until now it numbers 
about two hundred millions. This in- 
crease was accomplished in twelve cen- 
turies. With this let us contrast Protest- 
antism. It has been but three hundred 
and fifty-eight years since Luther nailed 
his ninety-fifth theses of the Reformation 
to the door of Wittenberg's church, and 
now, as a result, there are at least one 
hundred millions of Protestants in the 
world — that is, one half as many as of 
Romanists, and obtained in one third of 
the time. And if we add to these the 



RISE OF THE ROMISH CHURCH. 335 

Grreek Church, which is also Protestant 
in so far as it has always resisted the ex- 
clusive Romish pretensions, we have as 
many, — two hundred millions, — as the 
Romanists claim. So that even allowing 
force to the argument based upon major- 
ities among professed Christians, the Ro- 
man Catholics have not the majority, 
and hence from their own stand-point and 
line of reasoning, the truth and infallibil- 
ity, deduced from the same, must be found 
somewhere else than in that church. Be- 
sides this, it is also well to note the con- 
trast presented in the progress of nominal 
Christianity before and after the Reforma- 
tion. In the fifth century there were 
about fifteen millions of Christians in the 
world, and in the fifteenth century there 
were about one hundred millions, thus 
making a gain of eighty-five millions, or 
an average gain of eight and one half 
millions per century. When we compare 
this with the " progress of Christianity 
since the Reformation, we find that at 



336 LECTURES ON THE 

the beginning of the nineteenth century 
there were nearly two hundred millions, 
being an increase of one hundred millions 
in three centuries, or at the rate of thirty 
three and one third per cent, or nearly 
as many in one century after the Refor- 
mation as in four centuries preceding it. 
And at the nite of progress thus far in 
the present century, there will be a gain 
of one hundred millions more to Protest- 
ant Christianity. The time is coming — 
and may heaven speed the day — when an 
evangelical Protestantism and its result- 
ant rule shall be given to the true saints 
of the Most High; and when all people 
and dominions, under the whole heavens, 
shall serve and obey the Son of God as 
the only true head of the church upon 
earth, and when Babylon and the beast 
and all anti-christian powers shall have an 
end, the angel with the trump of the 
everlasting good news shall sound the 
knell of their just judgment and announce 
the foretold triumph contained in the gos- 



RISE OF THE ROMISH CHURCH. 337 

pel — a triumph not of vicegerents, of 
saints interceded, of Virgin Mary as 
Queen of heaven, etc., but of Christ the 
great theocratic king himself. Then, and 
not perhaps until then, will the majorities 
of the world be on the side of truth, and 
God and Christ, and heaven; judgment 
and mercy, the fulfillment of the great 
and gracious promise, being witnessed. 

Taking the word of Grod and the facts 
of history into consideration, what must 
be our conclusion respecting the claim of 
the Romish church to be '' the only true 
church ? " The reflecting impartial mind 
can be at no loss for an answer. Does 
a true church deliberately, for centuries, 
crush the civil and religious liberties of 
her people? Does a true church in its 
oflSicial utterances denounce the God-given 
right of direct and free investigation of 
the Bible and the right of private judg- 
ment? Does a true church place the 
traditions of man on an equality with 
Holy Writ, and cause such traditions to 

22 ^ 



338 LECTURES ON THE 

occupy the most prominent place in the 
administrations of the priesthood and in 
the religious training of the laity /^^ Can 
a true church set up such satanic ma- 
chinery as the Inquisition, and be so per- 
secuting in spirit as the vengeance-calling 
blood of the martyrs testifies ? 'No ! All 
this, with the overloaded ceremonial and 
sacramentarian devices, is utterly opposed 
to the teachings of the divine Master and 
of the apostles. History tells us how the 

Numerous facts corroborate the constant efforts made by the 
hierarchy to keep the Bible as much as possible from the laity. 
Merele D. Aubigne, in Introduction to History of Reformation, 
indicates even the ignoranc e of the priesthood respectingr the 
same,— multitudes never having even seen a copy, much less read 
one- We append some curious written advice given by three 
Romish bishops to Pope Julius III., at Bologna, 20th Oct., 1553, 
in answer to requested counsel as to the best means of strength- 
ening their church It is given by the London correspondent of 
the Newark (N. J.) Advertiser, October, 21, 1875, who states that 
it may be found in the Imperial Library at Paris, Folio B, No. 
1,038, Vol. 2, p. 641-650, and in British Museum, T. C. Fasciculus 
Rerum, London, 1690, folio. It reads : ''Lastly: Of all the ad- 
vice we can give to your beatitude, we have reserved unto the 
most important, namely, that as little as possible of the gospel 
(especially in the vulgar tongue) be read in all countries subject 
to your jurisdiction. That little which isreadatmassissuflS^cient, 
and beyond that iio one must be permitted to read. While men 
were contented with that little, your interest prospered ; but 
when more was read, they began to decay. To sum up all, the 
book (Bible) is the one which more than any other has roused 
against us those whirlwinds and tempests when we were almost 
swept away ; and, in fact, if any one examines it diligently and 
then confronts these with the practices of our church, he will per- 
ceive the great discordance, and that our doctrine is utterly dif- 
ferent from and even contrary to it; which thing, if the people un- 
derstand it, they will not cease their clamor against us till all be 
divulged, and then we shall become an object of universal scorn 
and hatred. Wherefore even these few pages (in the mass-book) 
must be put away, but with considerable wariness and caution, 
lest so doing should raise greater uproar and clamor." 



RISE OF THE ROMISH CHURCH. 339 

papacy corrupted these teachings by intro- 
ducing and enforcing others; and how, 
from the very beginning of this apostatiz- 
ino- from the truth, there were those who 
protested and denounced the encroaching 
errors and practices, and who were perse- 
cuted by popery because of their protesta- 
tions and denunciations. If history is 
unmistakably clear upon any point, it is 
upon this : that, from century to century, 
there wcrenien who, influenced by Holy 
Writ and the love of the truth, raised 
their voices against the corrupting flood 
of Romish error. These, too, are traced 
from one to another, in a continuous line, 
down even through the dark ages, much 
easier than the line of the popes is traced 
from Peter to Pius IX. These remon- 
strants to the church of Rome had their 
followers in every century; men and 
women, who often were compelled to 
worship in forests, caves, and mount- 
ains, and who were hunted and flayed 
like beasts by that desj^otic temporal 



340 LECTURES ON THE 

and spiritual power which then ruled 
the world. 

When we examine the teachings of 
these remonstrants to hierarchical doc- 
trines and tendencies, we find that they 
held in almost every particular the same 
doctrines which are now held by the Prot- 
estant church. Thus they taught that the 
Scriptures were the only binding source 
of religious faith and practice, without 
reference to the authority of the fathers 
or tradition. Their scriptural simplicity 
and soundness of belief is amply confirmed 
by their confessions of faith. * To indicate 
the expression of faith, we append some 
articles, as given in a confession writ- 
ten in 1120, or four hundred years 
before the Reformation. Thus, for ex- 
ample: (1.) "That the scriptures teach 
that there is one God, almighty, all-wise, 
and all-good ; who made all things by his 
goodness ; for he formed Adam in his own 
image and likeness, but that by the envy 
of Satan, sin entered into the world, and 



EISE OF THE ROMISH CHURCH. 341 

that we are sinners in and by Adam. (2.) 
That Christ was promised to our fathers 
who received the law; that so, knowing 
by the law their unrighteousness and in- 
sufficiency, they might desire the coming 
of Christ to satisfy for their sins and ac- 
comj)lish the law by himself. (3.) That 
Christ was born in the time appointed by 
God, the Father, that is, in the time when 
all iniquity abounded, that he might show 
us grace and mercy as being faithful. (4.) 
That Christ is our life, truth, peace^ and 
righteousness; as also our pastor, advo- 
cate, and priest, who died for the salvation 
of all who believe, and is risen for our 
justification. (5.) That there is no me- 
diator and advocate with God, the Father, 
save Jesus Christ. (6.) That after this 
life there are only two places ; the one 
for the saved, and the other for the lost. 
(7.) That we ought to honor the secular 
power by subjection, ready obedience, and 
by paying tribute." Such was the Wal- 
densian confession of faith; and we may 



342 LECTUKES ON THE 

well ask whether these doctrines do not 
sound very much like those of a true 
church? But they also rejected images, 
crosses, relics, traditions, auricular confes- 
sion, indulgences, absolutions, exorcism, 
clerical celibacy, orders, titles, tithes, 
vestments, monkery, masses, prayers for 
the dead, purgatory, invocation of saints 
and of the Virgin Mary, etc., things which 
the mass of Protestants now also reject as 
unscriptural. 

And in self-defense, against the popish 
claim of being "the only true church," 
these believers, so far back, inform us in 
what the true church consists, as follows : 
"That is the church of Christ which 
hears the pure doctrine of Christ and ob- 
serves the ordinances instituted by him, 
wherever it exists." In defining the 
sacraments they say, '^The sacra- 
ments of the church of Christ are two, 
Baptism and the Lord's-supper ; and in 
the latter Christ has instituted the receiv- 
ing of both kinds, that is, bread and 



RISE OF THE ROMISH CHURCH. 343 

wine, both for priest and people. We 
consider these sacraments as signs of holy 
things, or as the visible emblems of invis- 
ible blessings. "^^^ What better definition 
of these sacraments can now be given. 
And yet for bearing such noble Christian 
testimony these pious people were, for "" 
many centuries, the subjects of the most 
cruel persecution by the arrogance and 
pride of the church of Rome. Persecu- 
tion, fierce and unrelenting, could not, 
however, subdue their principles, which 
remained intact and were perpetuated so 
that at the Reformation they numbered 
about eight hundred thousand and were 
classed among the Protestants, with whom 
they were so congenial in doctrine and 
practice. 

If the church if Rome is indeed 'Hhe 
only true church^' dispensing the bless- 
ings of an infallible vicegerent, then we 
ought to find a test in the specific bless- 
ings given by the popes to individuals 

(1) Cyclopedia of Religious Knowledge. 



344 LECTURES ON THE 

and nations. Let history again inform us 
what the infallibility blessing of the pope 
is worth. Kings and princes receive the 
papal benediction and promises of divine 
aid, and they miserably perish; kings 
and princes are anathematized and disas- 
ters pronounced upon them and yet they 
are abundantly prospered. Popes them- 
selves, with all their infallibility and re- 
sources of heaven constantly at hand, are 
driven from their sees, are overcome by 
their enemies, are forced to humble them- 
selves under the power of others. Na- 
tions that are cursed by them flourish and 
command the respect of the world; na- 
tions blessed by them sink into second 
and third rate powers. History is full 
of facts which go to show that neither 
the blessing nor the anathema of the pope 
has any great influence in deciding the 
destiny of individuals or nations, except- 
ing only as bigotry and persecution ex- 
tends its power over them. Recent his- 
tory confirms our statement. The pope 



KISE OF THE ROMISH CHUECH. 345 

blessed those who took part in the ill-fated 
Mexican expedition, a few years ago ; and 
it is a strange fact that all those who were 
prominent in it came to an evil end. 
The Emperor J^apoleon III., whom the 
pope styled ''the elder son of the church," 
and with whom the pope instigated the 
expedition, drained the cup of defeat and 
humiliation, and imprisonment, and then 
died. The Empress Eugenie is in exile; 
Marshal Prim was assassinated ; Marshal 
Bazaine is a fugitive from justice; the 
Emperor Maximillian was shot, and his 
empress, Carlotta, is hopelessly insane. 
In Spain, Queen Isabella, the recipient of 
the pope's blessing, is driven from her 
throne, and in Italy the king, Victor 
Emanuel, is cursed and excommunicated, 
and yet prosperity and the favor of the 
Italian nation attends him. Such remark- 
able discrepancies between promises and 
results are only valuable in the light of 
an assumed infallibility. It teaches us to 
place the claim of being "the only true 



346 LECTURES ON THE 

church" in the same category with as- 
sured blessings and curses, that is to say, 
it, like many other things, springs only 
from a proud, haughty popish pretension, 
having no foundation in fact, and none in 
the Scriptures. 

In conclusion, we find from the time of 
the great apostasy that a visible, true 
church was to be found in the remon- 
strants in and outside of the Romish 
church down to the Reformation. This 
martyr church (for that is the name it is 
worthy of on account of persecution en. 
dured at the hands of the dominant 
party), which entered into that of the Ref- 
ormation, was the onlv true church — in 
the scriptural sense — upon earth during 
this period. It was true in faith ; it was 
true in practice ; it was true in Christian 
patience ; and it was true in the primitive 
worship of Christ. In all of these things 
the hierarchical party or real Romish 
order was lacking, having departed from 
the truth and become corrupt, and hence 



RISE OF THE EOMISH CHURCH. 347 

has no claim to the title of "the true 
church." The true church is that one in 
which are found the truest Christians, — 
not. merely professors, but doers of the 
word, — giving this evidence in their lives 
by bringing forth the fruits of the Spirit. 
Such a church will make the individual 
better, causing him to be controlled by 
love supreme to God and love to man ; 
it will make the nation better, — more en- 
lightened, more industrious, more pros- 
perous, more influential for good in rela- 
tion to other nations. True Christianity 
makes both body and soul better. It en- 
lightens the mind, it softens the -heart, it 
elevates the affections, it ennobles the body 
under law, it blesses the whole man and 
sanctifies all. Compared with this, — • 
which is the true standard both in the 
estimation of professing and non-professing 
Christians, — the Protestant church, in 
new of the blessings conferred upon the 
individual, the family, society, and the 
nation, — ^upon the world intellectually, 



348 LECTUKES ON THE 

morally, spiritually, and materially, — the 
Protestant church has the best claim to 
the name of "the true church." May 
God maintain her in this title ; make her 
more and more worthy of it; enable her 
to resist the encroachments of error and 
evil that would rob her of it ; and finally 
make her, as the result of her trueness, a 
triumphant and most glorious church 



CONCLUDING REFLECTIONS 



THE DUTIES OF CITIZENS AND OF THE STATE. 

The foregoing lectures present with 
great force and ability the views of the 
learned author thereof, with manv histor- 
ical facts and other considerations in sup- 
port of his positions and conclusions. In 
view of all these it is very pertinent to 
inquire, What are the duties of citizens 
and the state on the subjects so well pre- 
sented and discussed ? The people of the 
United States are essentially and sub- 
stantially Christian in character, habits, 
thoughts, and principles. The constitu- 
tions of the nation and the states indeed 
tolerate all ^ "pinions, though nothing there- 
in require^ the toleration of practices in- 
onsistent fith civil or political liberty, 



350 CONCLUDING REFLECTIONS. 

nor do they require citizens to omit any 
duty essential to preserve the liberties or 
promote the '^general welfare" of the 
government and people. The preserva- 
tion of these are, in fact, among the rec- 
ognized objects of government. 

It follows from all this, that it is a duty 
which every citizen owes to himself, to 
the government, and to God, to exert his 
personal influence to proclaim the truth; 
to denounce in words of soberness and 
candor the religious errors inculcated by 
the Romish church, its claims to subordi- 
nate all opinions, all people, all govern- 
ment, all education to its dominion, con- 
trol, and authority. It is a duty to 
employ the pulpit, the press, the rostrum, 
every known means of persuasion, to op- 
pose all this. The chief obstacle in the 
way of enlisting all these agencies, is a 
a want of knowledge of the dangerous tend- 
encies and claims of the Romish church. 
The foregoing lectures supply the means 
of awakening the public attention to their 



CONCLUDING REFLECTIONS. 351 

duties in this respect. They are the can- 
did words of an able man, who has devot- 
ed much time, thought, and patient inves- 
tigation to the subject, with the sole 
purpose to ascertain the truth, with no 
spirit of ill-will to any man, and in the 
hope of promoting the glory of God's 
kingdom and the good of mankind. 

But the duty of the citizen goes still 
further. The elective franchise should be 
so exercised as to maintain our civil and 
religious liberty, and all the agencies on 
which they rest, and without which they 
will perish. This, of course, implies that 
men should be elected to office who will 
so legislate and exercise power as to pre- 
serve these great rights, and all the 
advantages of our institutions and civili- 
zation. It does not imply that those who 
wield power shall represent any religious 
sect^ in the views peculiar to it, or even 
fraternize with any, if upon the funda- 
mental principles which underlie our 
government, and on which our civilization 



352 CONCLUDING REFLECTIONS. 

is built, they may be found faithful. Witl 
this in view, in all else the largest latitude 
of opinion may be allowed. 

This feature of the political duties of 
citizens^ practically results in an inquiry 
as to the appropriate province or obligation 
of the state in view of the assumption of 
papal power. Some of these obligations 
as they are believed to exist will be point- 
ed out : 

I. It is well known that the Catholic 
Church has organized institutions of vari- 
ous- kinds, the object of which is to seek 
the custody, control, and education of 
children in the peculiar doctrines and 
purposes of this denomination, and doubt- 
less with a view to enlarge its power, not 
only as a religious, but also as a political 
body. These institutions have been uni 
formly protected by law, and in many 
respects have been productive of good. 
But they have asked and received support 
from public taxes in some of the states. 
So far as this aid may be expended in in- 



CONCLUDING KEFLECTIONS. 353 

calcating those pretensions of the church 
which seek to destroy our common-school 
system^ and finally subordinate the govern- 
ment itself to papal control, it is absolute- 
ly vicious and may become dangerous. 
Revenues raised by taxation should be 
applied to no such purpose. They should 
"^e given to no control which would so 
ipply them. 

II. The national and state govern- 
ments have generally, and wisely, provid- 
ed chaplains for congress, for state legis- 
latures, chaplains and instructors for the 
benevolent, penal, and reformatory insti- 
tutions under their care, respectively^ for 
the old and the young. This is demand- 
ed alike by duty and the Christian 
civilization of our age and country. No 
suggestion has ever been made that any 
really religious denomination should be 
overlooked in the selection of chaplains 
and instructors. With equal wisdom, 
and just regard for the highest duty of 

government, provision has been made by 
23 



354 CONCLUDING EEFLECTIONS. 

treaty, and by other law, to civilize and 
educate the Indian tribes, and to maintain 
schools for the education of the children 
of this historic race of man. In all these 
forms it has been the purpose of congress 
and the states to furnish religious instruc- 
tion, advice, and consolation to all within 
the purpose of these provisions. With- 
out civilization and education the Indian 
race must continue indefinitely dangerous 
and expensive from savage warfare, and 
depredations scarcely less annoying. 
There can be no civilization without re- 
ligion. There never has been a civilized 
people with no religion at all. Our civil- 
ization surpasses all others only because 
of the higher and purer life, which results 
from the higher and purer precepts of re- 
ligion which are so universally taught 
among our people. These are inculcated 
not alone by those who adopt the peculiar 
doctrines of any one or more religious 
denominations, but by the common con- 
sent, action, influence, and understanding 



CONCLUDING REFLECTIONS. 355 

of the great mass of the people. But so 
far as either the national or state govern- 
ments have authorized chaplains or in- 
structors, in any of the modes, or for any 
of the purposes indicated, neither is under 
obligation to permit the inculcation and 
teaching of doctrines and purposes sub- 
versive of civil and religious liberty; 
subversive of our common-school system ; 
subversive of the government ; really sub- 
versive of all religion in its broad, 
comprehensive, liberal sense. The gov- 
ernment punishes those who incite insur- 
rection carried into overt acts. It is not 
bound to employ and pay men to teach 
that which may result in the destruction 
of the government. The state is not 
bound to employ and pay men to advise 
the destruction of the common schools, 
while it maintains their necessity to the 
existence of republican government. It 
may select those who will inculcate and 
teach nothing destructive of government 
and civilization itself, just as it may em- 



356 CONCLUDING REFLECTIONS. 

ploy only the id oral, and reject the im- 
moral, to teach in our common schools, to 
practice law, and perform similar duties, 
as to which the law in theory at least 
rejects those who do not furnish evidence 
of ''good moral character." This power 
of selection is one to be exercised with 
great care, toleration, forbearance, justice, 
and prudence. It does not necessarily 
exclude any really suitable person, of any 
religious denomination, but only implies 
that those who in positions created by 
wise laws, for good purposes, pervert them 
to destroy the foundations of society, of 
religion, and our form of civilization, are 
not to be tolerated in executing any such 
object. The power of selection exists ; it 
must be exercised, and duty and interest 
alike demand that this be done in a form 
to be productive of the greatest good. 

III. It results from the dangers which 
threaten our institutions, from the teach- 
ings and purposes of the Romish church, 
that it is the duty of the state to maintain 



CONCLUDING KEFLECTIONS. 357 

common schools for the education of all 
children, based on religion in its broad 
and comprehensive sense. 

It has been shown in the introduction 
to the foregoing lectures, and in the lect- 
ures themselves, that the Romish church 
is opposed to all schools, except those in 
which its peculiar dogmas and doctrines 
are taught. It holds that education be- 
longs to the church, and not the state, 
unless it controls the state. If this prin- 
ciple were adopted in this country, chil- 
dren would largely go without any 
education, and all who might share its 
benefits would be subject to Catholic 
teachings. In either event republican 
government would perish. This can not 
endure without general if not universal 
education. It is the duty of the state, 
then, to resist this claim of the Romish 
church, and maintain common schools 
open and accessible to all the children 
within its jurisdiction. It is a duty to 
resist the teaching in the public common 



358 CONCLUDING REFLECTIONS. 

schools of the peculiar sectarian doctrines 
of the Romish church, or mere sectarian 
doctrines in any form. 

The Romish church seeks to justify its 
position in relation to the schools by 
maintaining, as all should, the necessity of 
religious education. But it fails to dis- 
tinguish between religion and sectarianism 
— ^between religion in its general, broad 
sense, including precepts born of heaven, 
and its own peculiar sectarian views. 

No one has proposed to deny the right 
of citizens to entertain sectarian opinions. 
The government deals with conduct, and 
as a general rule not with opinions mere- 
ly, so far as prohibition or punishment is 
concerned. But the state (by which is 
understood the political authority which 
establishes schools everywhere in this 
country) has always maintained, what is 
undoubtedly true, the necessity of incul- 
cating ''religion, morality, and knowl- 
edge," so that the objection made by the 



CONCLUDING REFLECTIONS. 359 

Romish church to our common schools is 
without foundation. 

Before the adoption of the JNTational 
Constitution, the congress of 1785 reserv- 
ed in the north-west territory section six- 
teen ''in every township, for the mainte- 
nance of public schools." The ordinance 
of July, 1787, declared as to the same 
territory, that "religion, morality , and 
knowledge being necessary to good gov- 
ernment and the happiness of mankind, 
schools and the means of education shall 
be forever encouraged." 

The Constitution of Ohio and of other 
states make similar and equally emphat- 
ic declarations, and affirm the duty of the 
legislature to encourage schools and the 
means of instruction of this character. 

The public judgment very generally 
and justly demands that the Bible be 
read in all our common schools. The 
teaching of strictly denominational views 
is left to families, churches, Sabbath- 
schools, the religious press, and other 



360 CONCLUDING KEFLECTIONS. 

similar agencies. The state protects these, 
but takes no part in teaching them. But 
it acknowledges the necessity of * 'relig- 
ion, morality, and education," all alike 
and combined, and through our schools 
wisely provides the means of inculcating 
them. 

The states have power to make this 
education compulsory for all the children 
within their respective jurisdictions. It 
is probable the national government may 
for the territories and District of Colum- 
bia exercise equal power, though possibly 
it may not have such unrestrained author- 
ity in this respect as the states. There 
may be, and undoubtedly are, persons to 
a limited extent in every state who op- 
pose the theory announced by the con- 
gress of 1787, and by the state constitu- 
tions. But the purpose and duty of the 
states remain notwithstanding. There 
are a few citizens who are opposed to our 
rejpublican form of government, — they 



CONCLUDING KEFLECTIONS. 361 

are monarchists, — but the government re- 
mains republican notwithstanding. 

Our * 'common law" in many respects 
partakes of the Christian character of 
our people, and embodies many of the 
precepts or principles of the religion 
which generally prevails. It "derives its 
force and authority from the universal 
consent and immemorial practices of the 
people." It rests on universally-recog- 
nized principles. The Supreme Court of 
Ohio has declared it to be unlawful to 
exercise certain privileges, because ''op- 
posed to the common understanding^ habits^ 
and even necessities of the people of the 
state." (4 Ohio State Reports, 432.) In 
this sense many of the principles and 
precepts of Christianity have become 
''common law," even though there have 
been conflicting determinations as to 
whether at all or how far Christianity 
as a system has been recognized as such. 

The states of the Union have very 
generally asserted the neces-sity of relig- 



362 CONCLUDING KEFLECTIONS. . 

ion. Of the thirty-seven states there are 
thirty whose constitutions in the preamble 
formally acknowledge the existence of 
Almighty Grod. They have obeyed the 
injunction, ''acknowledge him in all thy 
ways." The power to make this acknowl- 
edgment is inherent in the states, is not 
restrained by the IN'ational Constitution; 
and the recognition reflects the general 
sentiment of the people, and so gives 
character to the governments respective- 
ly created under the state constitutions. 
Citizens will not all agree as to any feat- 
ure of any government, yet while all 
opinions are tolerated, they can not change 
the fact as to its real character. Where 
no such recognition formally exists, still 
religion is recognized, as it is in fact a 
necessity, without which states could not 
exist. It is recognized in the appoint- 
ment of chaplains, by oaths in court, by 
executive proclamations for thanksgiving, 
in the character of laws, the general prin- 
ciples of common law, and in other forms. 



CONCLUDING REFLECTIONS. 363 

The allegation then made hy the Eomish 
church against the character of our common 
schools^ and inferentially against the states 
which maintain them^ is unfounded in 
fact. 

This churcli practically demands the 
destruction of the schools. This would 
reduce the people to hopeless ignorance, 
involve the destruction of republican gov- 
ernment, and finally subject all to a des- 
potism controlled by papal authority. Its 
power is already manifest in our states. 
It is growing in the number of its advo- 
cates. It must be met, its purposes made 
known and understood, and when that 
shall be, all danger may be averted. The 
foregoing lectures invite attention to the 
subject with a candor, earnestness, and 
ability which deserve consideration. It 
has been the purpose of this brief chapter 
to point out some^ not all, the duties of 
citizens and the state, in view of the fore- 
going lectures. It has not been possible 
to enter at large upon a statement of 



364 CONCLUDING KEFLECTIONS. 

views or reasons, but what has been said 
is submitted in the hope that some good 
may result. 

Wm. Lawkence. 

Bellefontaine, Ohio, November, 1875. 



llLT 



